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Статті в журналах з теми "System theory; science philosophy; postmodernism"

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Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 28 січня 2023

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1

Sevastov, Kirill V. "Niklas Luhmann’s theory of social systems: the postmodern character of society’s descriptors." Journal of the Belarusian State University. Sociology, no. 4 (December 5, 2022): 42–47. http://dx.doi.org/10.33581/2521-6821-2022-4-42-47.

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Анотація:

The article carried out a comparative analysis of the basic provisions of the theory of social systems by N. Luhmann and the principles of the philosophy of postmodernism. Considering the categorical apparatus of N. Luhmann’s concept, the author finds points of semantic intersection with a number of key concepts of modern social philosophy, as well as mutual resonation of basic principles. The article proves that the comparison of the theory of social systems by N. Luhmann and the philosophy of postmodernism can be carried out according to several criteria: subjective (general scope of research), historical (common time and context of occurrence) and meaningful (when the perspective of consideration is shifted, it becomes possible to identify semantic parallels named theories). Thus, the article draws a parallel between N. Luhmann’s subjectless sociology and the postmodern concept of the absent subject. In accordance with the theory of social systems by N. Luhmann, the subject is non-communicative by definition. In the conceptual apparatus of the philosophy of postmodernism, a meaningfully similar rejection of the interpretation of the subject in its classical sense is fundamental. A meaningful connection between the concept of binary truth by N. Luhmann, on the one hand, and the subjectivist theory of truth in postmodernism, on the other hand, is revealed. Thus, the truth in the context of N. Luhmann’s social system depends on its relevance for the individual, fitting into the system of knowledge that is significant for him at the moment, the truth is modeled in a non-static context and can be re-evaluated in a subjective way, depending on the shift in the focus of the relevance of one or another fragment of knowledge of the individual. Similarly, in postmodern philosophy there is a subjectivisation of truth, which turns out to be a variable not only in the socio-cultural frame of reference, but also in the frame of reference of the individual. Thus, the article proves that there are semantic parallels in the theory of social systems of N. Luhmann and postmodern philosophy, which allow us to say that, independently of each other, N. Luhmann, on the one hand, and postmodern authors, on the other, develop a new vision of cognitive processes within the post-non-classical type of rationality.

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2

Lee, Derek. "Postquantum: A Tale for the Time Being, Atomik Aztex, and Hacking Modern Space-Time." MELUS 45, no. 1 (December 18, 2019): 1–26. http://dx.doi.org/10.1093/melus/mlz057.

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Abstract This study identifies the postquantum novel as an emerging subgenre of speculative ethnic fiction that challenges the prevailing logic of Western space-time in contemporary literature. In contrast with archetypal twentieth-century literary modes such as modernism, postmodernism, and science fiction, postquantum fiction strays from classical and quantum mechanics—and Western science more broadly—as default knowledge systems and instead turns to premodern, indigenous, and non-Western epistemes as equally valid intellectual frameworks for representing reality. Drawing from philosophy of science and postcolonial theory, this study reads Zen Buddhism in Ruth Ozeki’s A Tale for the Time Being (2013) and the Meso-American calendrical sciences in Sesshu Foster’s Atomik Aztex (2005) as alternative logics of space-time and argues that the postquantum novel destabilizes many of the physicalist assumptions undergirding temporality and spatiality in twenty-first-century narrative. Postquantum fiction thus constitutes an original form of epistemological critique that decolonizes Western scientific hegemony in literature via ethnoscientific theory and praxis while also expanding the social justice concerns of ethnofuturism to include traditional and marginalized knowledge.

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3

Gavristova, Tatyana M., and Nadezhda E. Khokholkova. "Postcolonial Epistemology: African “Registers”." Vestnik RUDN. International Relations 22, no. 4 (December 30, 2022): 688–99. http://dx.doi.org/10.22363/2313-0660-2022-22-4-688-699.

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With global digitalization and the resulting intensification of communication processes, the accumulation and retransmission of ideas and their connotations have accelerated. The academic environment has changed in the course of updating the research field and building up a new picture of the world, complex and diversified. The accumulation of “critical mass” of talented intellectual scholars based both in Africa and within the African Diaspora, focused on “breakthrough” in philosophy and epistemology, was reflected in an attack on the theoretical principles of postmodernism and Postcolonialism and a dynamic transformation of the conceptual principles and content of African studies. Contrary to Eurocentrism, Africa has become an epistemological laboratory, where the developing theories claiming to become metanarratives, within which new metalexemes and metagenres are emerging. Postcolonial discourse contains elements of metascience, a universal system of knowledge production. The interrelation of facts and methodology in their framework fully corresponds to the trends of the time in the era of algorithms, and their choice both forms the mechanisms of scientific knowledge, but also ensures success in the fight against stereotypes, not only racial and ethnic. The theoretical and methodological significance of postcolonial studies refers to the actualization of the “crossroad” problems in the history of Africa and the Diaspora, such as colonialism and decolonization, ethnicity and identity, hybridity and otherness, essentialism and transcendence, exodus and exile. In the present article the authors focus on the results of the interaction of researchers of African descent with postcolonial theory, as well as on the ideas of postcoloniality and decoloniality, which to a certain extent oppose each other. Particular attention is paid to the development of an updated epistemology of knowledge in the process of the formation of the “postcolonial library,” which includes the works of many scholars from Franz Fanon and Leopold Senghor to Kwame Anthony Appiah and Achille Mbembe.

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4

Savchyn, Myroslav. "Postmodern worldview and problematic context of personality’s psychological cognition." Psihologìâ ì suspìlʹstvo 4, no. 82 (December 1, 2020): 7–23. http://dx.doi.org/10.35774/pis2020.04.007.

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The semantic characteristics of the postmodern worldview and its mostly destructive influence on the state of solving the existing problems of psychological science are analyzed at the methodological level. In this worldview, the image of the world is seen as a multidimensional, heterogeneous, mosaic formation, and culture is seen as a sphere of manifestation of the ecstasy of communication; emphasis is placed on the dynamics of processes and no attention is paid to stable modes; the order is sought in chaos, which somehow helps to maintain a sense of stability of the system in a deficit of order, the opposite processes of structuring and chaos are reflected and the idea of multiplicity of beauty is developed. In the bosom of this worldview, life is seen as a text, and communication (dialogue) as a key moment in the personality’s social existence, the contextuality (dependence on socio-cultural influences) of human’s everyday life is proclaimed, procedures of controlling the discourses are characterized, which is caused by “linguistic turn”, concentration of considerations on the texts. It is noted that postmodern ideology actually declares a taboo on science, objectivity in the world cognition, because imitation is attributed to reality itself, the possibility of constructing a systematized theory and philosophy is denied, the network principle of knowledge organization is proposed, and to ensure its “objectivity” it is proposed to abandon the category of subject in order to get rid of the subjectivity of cognition, which seems to be manifested in the adherence to values and meanings of cognitive activity, and to define the structure of cognition the concept of “epistem” is operated, which characterizes the structure of historically variable cognition. In general, in the postmodern worldview it is promoted to achieve objectivity through dialogue, communication, and convention, when intersubjectivity is a criterion of truth, and methodological progress is associated with interdisciplinarity and transdisciplinarity. In this worldview dimension, against the background of nihilism, the personality is considered as dynamic, flowing, changeable, polyphonic, not rigidly determined, emancipated structurally, and without a stabilizing core (spiritual Self, gender, Self-concept), individually unique is exaggeratedly interpreted, that one which is not combined with universal and neutral in relation to objective values (for example, amoralism). Freedom is misinterpreted as permissiveness, even in the field of self-realization and self-creation. The postmodernist idea of narrative as a textual interpretation of the world, one’s personality and one’s life is analyzed. It is argued that there can be different relationships between the processes of real life and narration, because a person is able to live fully without resorting to narration. It is noted that postmodernism neglects the stabilizing phenomena of the human’s inner world, the eternal meanings of life (creation of faith, love, good and the fight against evil, the spread of authentic freedom and responsibility, hope, happy moments, healing states of humility and repentance for unworthy deeds, spiritual understanding of suffering). It is argued that due to the focus on the spiritual in his inner world and life, personality constructively overcomes chaos, organizes worries, thoughts, intentions, she has great hope, realizes great life goals, finds authentic meanings of being and then she really feels happy. The spiritual Self makes us stronger, allows us to act intelligently in conditions of uncertainty, the pressure of complex problems allows us to overcome stressful situations, to benefit from our own spiritual suffering.

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5

Haynes, Bruce. "After postmodernism in Educational (Philosophy and) Theory." Educational Philosophy and Theory 50, no. 14 (November 25, 2018): 1491–92. http://dx.doi.org/10.1080/00131857.2018.1458778.

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6

hoy, terry. "derrida: postmodernism and political theory." Philosophy & Social Criticism 19, no. 3-4 (July 1993): 243–60. http://dx.doi.org/10.1177/019145379301900302.

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7

Stables, Andrew. "After postmodernism in educational theory?" Educational Philosophy and Theory 50, no. 14 (November 25, 2018): 1568–69. http://dx.doi.org/10.1080/00131857.2018.1458775.

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8

Jagodzinski, Jan. "After postmodernism in educational theory?" Educational Philosophy and Theory 50, no. 14 (November 25, 2018): 1642–43. http://dx.doi.org/10.1080/00131857.2018.1461393.

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9

Wu, Manfred Man-fat. "After postmodernism in educational theory?" Educational Philosophy and Theory 50, no. 14 (November 25, 2018): 1406–7. http://dx.doi.org/10.1080/00131857.2018.1461426.

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10

Zembylas, Michalinos. "Mourning postmodernism in educational theory." Educational Philosophy and Theory 50, no. 14 (November 25, 2018): 1608–9. http://dx.doi.org/10.1080/00131857.2018.1462514.

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11

Higham, Rupert. "After postmodernism in educational theory?" Educational Philosophy and Theory 50, no. 14 (November 25, 2018): 1634–35. http://dx.doi.org/10.1080/00131857.2018.1462530.

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12

Kouppanou, Anna. "Educational theory the day after postmodernism." Educational Philosophy and Theory 50, no. 14 (November 25, 2018): 1465–66. http://dx.doi.org/10.1080/00131857.2018.1459479.

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13

Palmer, Gary B. "Cultural grammar and the cultural linguistics heritage from the pre-Millennials." International Journal of Language and Culture 5, no. 1 (May 18, 2018): 29–65. http://dx.doi.org/10.1075/ijolc.00001.pal.

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Abstract While the newly arriving Millennial generation of cultural linguists was maturing, Boomers and Generation Xer’s were developing a theory of cognitive linguistics in an environment hostile to both induction and science. Two decades of mechanical deductive models from the intellectual (not political) right were followed by two more decades of linguistic subversion of science from the postmodernist left. In spite of these astringent intellectual currents, inductive linguistic science thrived in the last two decades of the 20th Century and attracted attention from other disciplines, including anthropology, philosophy, psychology, and ESL. The branch that we call cognitive linguistics did so largely by investigating imagery, usage, symbolic networks, and systems of metaphor. Some researchers from the social and linguistic sciences found it useful to shift the focus away from the universal imagistic attentional processes employed by cognitive linguists and over to culturally defined sources of imagery. This resulted in the retooling of linguistic relativism under the rubric of cultural linguistics just as the first Millennials were entering grad schools at the advent of the 21st century. In addition to motivating cross-linguistic and cross-cultural studies of metaphors and cultural models, the shift has been productive in revealing links between culture, ideology, and grammar. It is argued that the single most pregnant and distinguishing concept in cultural linguistics is that of the scenario, and it is hoped that the Millennial generation will continue to develop and employ it in cross-linguistic studies. In this paper we demonstrate its application to cultural grammar.

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14

Murphy, Mark. "The legacy of postmodernism in educational theory." Educational Philosophy and Theory 50, no. 14 (November 25, 2018): 1332–33. http://dx.doi.org/10.1080/00131857.2018.1462510.

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15

Barsoum*, John. "Deconstructivism in Philosophy, Architecture, and Reusability Contribution." International Journal of Emerging Science and Engineering 6, no. 12 (February 28, 2021): 1–5. http://dx.doi.org/10.35940/ijese.l24900.0261221.

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Анотація:

Interest in philosophy and the humanities increased after the Second World War, especially in the West, as the critical movement began to reconsider the Western intellectual and philosophical heritage, and emerged approaches known as” postmodernism“, as critical foundations of Western cultural thought, and a product of that cultural and cognitive movement known as” postmodernism"; the concept of postmodernism, which is central This term is associated with a very diverse group that is rarely associated with each other with common things. The idea of postmodernism appears in a critique of the literary and philosophical trends on which modernism was based, and some theorists and philosophers believe that postmodernism is closely related to the social and political transformations that took place in industrial societies such as the postindustrial or knowledge society. Deconstruction is important critical movement as well as controversial, and no theory in literary criticism has provoked waves of admiration and created a state of aversion and resentment as well, as deconstruction has done in contemporary literary thought. Deconstruction emerged in the 1960s as a reaction to structuralism, the dominance of language, the centralization of the mind, and the dominance of linguistics over all fields of knowledge, and from the 1970s deconstruction became a literary critical methodology, and a mechanism for evaluating rhetoric and interpretation. Deconstructionism is mainly a critique of the structural proposition, which has been working to reveal the basic structures responsible for the most noticeable features of social and cultural interaction, since deconstructionism consistently negates the meaning in the text system and analyzes the margins, gaps, expectations, contradictions and conclusions within the texts, as formulations that contribute to the disclosure of the background of language and structure.

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16

Boldyrev, I. "Economic Methodology and Postmodernism." Voprosy Ekonomiki, no. 11 (November 20, 2006): 59–78. http://dx.doi.org/10.32609/0042-8736-2006-11-59-78.

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The article is devoted to the interconnections between postmodern tendencies in the today’s culture (and in the philosophy of science in particular) and the modern economic methodology. The author shows that the relativist views, which are the distinctive feature of postmodernist theories, are justified by the current state of economic theory, fragmented and heterogeneous as it is. The article analyzes the genesis of postmodernist ideas, their advantages and drawbacks.

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17

Keller, Evelyn Fox. "Feminism, Science, and Postmodernism." Cultural Critique, no. 13 (1989): 15. http://dx.doi.org/10.2307/1354267.

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18

Stewart, Gerorgina. "The death of postmodernism in indigenous educational theory." Educational Philosophy and Theory 50, no. 14 (November 25, 2018): 1430–31. http://dx.doi.org/10.1080/00131857.2018.1461374.

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19

Albertsen, N. "Postmodernism, Post-Fordism, and Critical Social Theory." Environment and Planning D: Society and Space 6, no. 3 (September 1988): 339–65. http://dx.doi.org/10.1068/d060339.

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Анотація:

The relationship between the transformation of advanced capitalist societies from Fordism to post-Fordism and the simultaneous rise within these societies of postmodern culture is investigated. In art and architecture the exhaustion of high-modernist aesthetic progressivism resulted in a postmodern ‘condition’ of ‘free disposability’ of aesthetic materials which was furthered by societal developments such as the dissolution of the Fordist model of standardized consumption into diversified and aesthetizised consumption, the rise of an experimenting culture industry after the youth revolt of the 1960s, the growth of the service class, and the advent of ‘disposability’ in regard to ways and styles of living. In social philosophy a general delegitimation of the grand narratives of progress and emancipation occurred as ‘high-Fordism’ gave way to stagnating ‘late-Fordism’ and fragmented ‘post-Fordism’. In this process the technocratic–statist narrative of Fordism itself and the labor utopia of the industrial working class lost credibility, without any emergence of convincing utopian or grand reformist alternatives. The spatial (global–local) aspects of these transformations are emphasized and the paper concludes with some left-critical considerations which stress the democratic potential of postmodernism and its openness towards local alliances protective against the powers of global capitals and centralized states.

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20

Camicia, Steven. "The discursive field of ‘after’ postmodernism in educational theory." Educational Philosophy and Theory 50, no. 14 (November 25, 2018): 1340–41. http://dx.doi.org/10.1080/00131857.2018.1462454.

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21

Premfors, Rune. "Knowledge, power, and democracy: Lindblom, critical theory, and postmodernism." Knowledge and Policy 5, no. 2 (June 1992): 77–93. http://dx.doi.org/10.1007/bf02692807.

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22

Leś, Tomasz. "Post-postmodernism and the problem of dissonance in Educational Theory." Educational Philosophy and Theory 50, no. 14 (November 25, 2018): 1531–32. http://dx.doi.org/10.1080/00131857.2018.1462464.

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23

Hartsock, Nancy. "Postmodernism and Political Change: Issues for Feminist Theory." Cultural Critique, no. 14 (1989): 15. http://dx.doi.org/10.2307/1354291.

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24

Kriman, A. I. "Postmodern Philosophy as a Condition for the Emergence of Posthumanism Theory." Siberian Journal of Philosophy 19, no. 3 (January 12, 2022): 161–74. http://dx.doi.org/10.25205/2541-7517-2021-19-3-161-174.

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Анотація:

The article presents a brief retrospective of the conceptions of philosophical postmodernism in their connection with posthumanism. Posthumanism is a philosophical movement that has been actively developed in the last decade, with its roots in the 60s and 70s of continental philosophy. The discourse of posthumanism implies work and development of conceptions and notions used by M. Foucault, J. Derrida, J. Deleuze and F. Guattari, R. Barthes and others. Connecting with such philosophical trends as disability studies, animal studies, postcolonial philosophy, actor-network theory, intersectional feminism, posthumanism expands, complements and reincarnates many provisions of postmodern philosophy. This article outlines the main concepts used in posthumanist discourse.

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25

Marshall, James D. "Gavin Kitching's The Trouble with Theory: The educational costs of postmodernism." Educational Philosophy and Theory 41, no. 3 (January 2009): 244–48. http://dx.doi.org/10.1111/j.1469-5812.2009.00520.x.

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26

Pavlov, Alexander. "The Future as a Subject of Social Theory." Sotsiologicheskoe Obozrenie / Russian Sociological Review 18, no. 3 (2019): 328–44. http://dx.doi.org/10.17323/1728-192x-2019-3-328-344.

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Анотація:

The subject of this article is a critical analysis of the “concept of the future” as proposed by the British social theorist, John Urry (1946–2016). The author briefly examines the intellectual legacy of the sociologist and his contribution to the creation of a new social theory, pointing out that Urry’s books that were translated into Russian do not fully represent his scientific work, but reflect the later period of his research activity. What is the Future?was the sociologist’s last book and was published the same year he died: we can consider it as a kind of last will. This testament, however, reflects many aspects of the writings of the last sixteen years of Urry’s life. As Urry observes, he challenges the social sciences with his book because the social sciences are still not concerned the future as a subject of research, giving it to the mercy of futurology. This article gives an answer to the question of whether we can actually consider Urry’s book as such a challenge. The author argues that some kind of theoretical weakness is inherent in Urry’s concept. Thus, the sociologist calls for the theory of complex developing systems to help to analyze the future, but the conclusions he comes to do not have any heuristic value. However, as the author of the article notes, Urry’s book is valuable not as a theory, but as an attempt to talk about the future from the perspective of social philosophy and its focus on practice. On one hand, the sociologist uses rich empirical material when talking about utopias and dystopias such as fiction, cinema, publicistics, and reports of various organizations, as examples. On the other hand, when discussing such problems as 3D-printing, urban spaces without cars, climate change, dystopias, and so forth, Urry uses the method of scenarios in offering four scenarios for each phenomenon considered. These scenarios by themselves already allow us to imagine what the future might look like. The final chapter of the book is dedicated to a “low-carbon civil society” and the conceptualization of responsible-to-nature “natural capitalism.” The author of the article puts a special emphasis on this, considering that this concept should be supplemented by other ideas about the newest — digital — capitalism. Finally, the article considers the question of the relationship of Urry’s social theory with the theory of postmodernism.

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27

Peters, Michael A., Marek Tesar, and Liz Jackson. "After postmodernism in educational theory? A collective writing experiment and thought survey." Educational Philosophy and Theory 50, no. 14 (November 25, 2018): 1299–307. http://dx.doi.org/10.1080/00131857.2018.1457868.

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28

Majeed, Khadija, Aniqa Rashid, and Samina Ali Asghar. "Ironic Nostalgic Pakistani Family System in Haider's How It Happened: Postmodern Analysis." Global Language Review VI, no. I (March 30, 2021): 143–55. http://dx.doi.org/10.31703/glr.2021(vi-i).16.

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This article presents a close reading of the ironic present and nostalgic nature of the Pakistani family system through a postmodern lens. Haider's How it happened depict irony and nostalgia in a new and postmodern manner. This novel exposes the ironized culture of the Pakistani family system and the nostalgic nature of societal relationships. This is descriptive research, and data is analyzed theoretically. The theoretical framework of this research is based upon the theory of irony and nostalgia in term of postmodernism, by Linda Hutcheon in her dialogical article Irony, Nostalgia, and Postmodernism: A Dialogue, where two terms irony and nostalgia has been treated with a new and unique perspective. This research investigates how our concepts and views about different things in life get change with the passage of time. This research article concludes that the ostentatious rejection of the past is not possible; nostalgia can consciously be denied but deeply felt.

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29

Quay, John. "Beyond modernism and postmodernism in educational theory and practice: A marriage of grounds." Educational Philosophy and Theory 50, no. 14 (November 25, 2018): 1553–54. http://dx.doi.org/10.1080/00131857.2018.1461406.

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30

Forkosh, S. M. "Strategies of contemporary culture in the concept of simulacres by J. Bordriyar." Науково-теоретичний альманах "Грані" 20, no. 8 (November 1, 2017): 5–10. http://dx.doi.org/10.15421/1717106.

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The article analyzes the concept of simulators of J. Baudrillard in the context of the formation of a methodological toolkit for the research of contemporary culture. It is determined that attempts to consider the work of Baudrillard by certain stereotypes hide the fact that this philosopher, when creating models of the field of research, did not address the emerged methodological structures. The actual formation of a conceptual apparatus describing author’s models of the field of research turns methodological tools into signs that determine the field of Baudrillard’s research. One of the main conclusions that can be made by exploring the Baudrillard concept is the provision of modern consumption as a consumption of signs and symbols that has lost touch with the pleasure of biologically based human needs. This process is called the desire of buyers to be identified. Baudrillard seeks to show that the signs themselves produce their referents and meanings. Moreover, the signs try to break with all meanings and references and to be closed only on interaction with each other. As a result, a real universe of signs appears and this sign-object machine seeks to absorb the «real» world. This is probably because language has always been a means of social control, and since in the era of globalization such exploitation of language has only intensified, now the signs are completely detached from their referents and the «era of simulation and simulacra» arises. The fundamental is discussing the evolution of the sign in its similarity with the evolutionary interpretation of labor. A «free» worker can produce only equivalences and a «free and emancipated sign» can only refer to equivalent values. That is why the philosopher determines the significance of the new European sign in the simulacrum of «nature» (the simulacrum of «nature» is regarded as the Idea of Nature). The problems of natural science and the metaphysics of reality are characteristic features of the entire bourgeoisie since the Renaissance.The principal role in the formation of Baudrillard’s conceptual representations belongs to language. The postmodern overcoming of the subject-object difference is realized by Baudrillard by appealing primarily to the linguistic or «sign» nature of reality. The object is transformed into an object-sign and as such, within the framework of the general theory of sign systems, becomes an encoded fragment whose main characteristic is not simply the stereotyped craving for «difference philosophy» but the subordination of the object system code to its totality. Objects appears from human life, and the life disappears as a subject, turning into a human-object, which like a thing, performing a certain function, appears in inter-human relations. Signed consumption covers the whole life of people, from consumption of things and ending with consumption of the environment of human life, which includes labor, leisure, culture, social sphere, nature. All this enters into human life in the form of consumed signs, «simulacrum», transforming it as a whole into a simulation, in the manipulation of signs. The sign, the «simulacrum,» indirectly helps a person to master reality, but at the same time he destroys the real, replaces it with himself. Therefore, it is impossible to distinguish reality from error, since a significant feature of our culture is that illusion, imitation or simulation is so deeply preserved in our lives that it makes impossible the distinction between the real world and the realm of the imagination. The position of the researcher that in the era of postmodernity the distinctions between true and false, authentic and unauthentic, real and unreal are disappearing, is one of the central in his works and indicates a possible vector of cultural development.

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31

Lagopoulos, A. P. "Postmodernism, Geography, and the Social Semiotics of Space." Environment and Planning D: Society and Space 11, no. 3 (June 1993): 255–78. http://dx.doi.org/10.1068/d110255.

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The nucleus of postmodern philosophy and theory is derived primarily from French neostructuralist writings. The ontological foundation of such literature is the idealist rejection of the possibility of knowing reality and, as a consequence, the enclosure of the subject within the signifying universe, which in turn results in the exaltation of the signifying processes as the only social processes. The same emphasis, but through nonverbal means, is demonstrated by postmodern architectural and urban design. In geography, however, postmodernism is interpreted differently. In two recent books (by Soja and by Harvey) the postmodern era in human geography is related to the heightened importance of space for social reality and theory. But the split of geography itself between Marxist geography on the one hand, and behavioural and humanistic geography on the other, shows the pertinence of the signifying dimension for the field of geography. In this paper, it is argued that the roles of space and meaning are equally important for geography, and it is proposed that an analysis of the signifying aspect of space may be achieved through semiotics, currently the most complete and sophisticated theory of meaning and culture. The main problem for geography, which is addressed in the final section of this paper, is the integration of a renewed version of the semiotics of space with an equally renewed Marxist geography, the most powerful explanatory approach to geography we have at our disposal.

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32

TOPTAÅž, Metin. "NEOMODERNISM: TOWARDS A PARADIGM SHIFT IN MARKETING." TURKISH JOURNAL OF MARKETING 3, no. 2 (August 19, 2018): 166–80. http://dx.doi.org/10.30685/tujom.v3i2.40.

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The purpose of this paper was to address the paradigm shift in the philosophy of marketing science. This shift from modernism to postmodernism and now to neomodernism has been providing new perspectives in terms of the generation of knowledge related to marketing theory and practice as well as marketing research. Neomodernism reflects a combination of commonly appreciated facets of the previous paradigms (e.g. Modernism and Postmodernism), and thus presents a more mature and comprehensive perspective. In the paper, first, the emergence of Neomodernism was depicted in a historical point of view, and second, its possible implications for the certain aspects of marketing research, theory and practice were discussed.

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33

Jensen, Tine Lynfort. "After postmodernism comes … bridging between deconstruction and (re)construction in educational theory and practice." Educational Philosophy and Theory 50, no. 14 (November 25, 2018): 1590–91. http://dx.doi.org/10.1080/00131857.2018.1462463.

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34

Felski, Rita. "Feminism, Postmodernism, and the Critique of Modernity." Cultural Critique, no. 13 (1989): 33. http://dx.doi.org/10.2307/1354268.

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35

Hutcheon, Linda. "The Politics of Postmodernism: Parody and History." Cultural Critique, no. 5 (1986): 179. http://dx.doi.org/10.2307/1354361.

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36

Perez-Torres, Rafael. "Nomads and Migrants: Negotiating a Multicultural Postmodernism." Cultural Critique, no. 26 (1993): 161. http://dx.doi.org/10.2307/1354459.

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37

Paulus, Andreas L. "International Law After Postmodernism: Towards Renewal or Decline of International Law?" Leiden Journal of International Law 14, no. 4 (December 2001): 727–55. http://dx.doi.org/10.1017/s092215650100036x.

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Along with “globalization” and ideas of a “new world order”, the last 20 years have witnessed the emergence of an (anti-)foundational critique of international law which may be associated with the postmodernist turn of philosophy. In addition, globalization has questioned some of the basic assumptions of international law, especially the primordial role of states. The article analyses several answers postmodern international legal theory has given to the challenges for international law – despair, politicization, history, subjectivism(s), democratic experimentalism, and a return to positivism. It argues that postmodern theory fails to provide a concept for the future of international law but that this is exactly what is needed to save international law from politics and irrelevance. The author comes to the conclusion that a “middle-of-the-road”-approach steering a course between positivist objectivism and the subjective responsibility of the lawyer might be the most promising avenue for the future of international law. Wer mir Dekonstruktion ans Herz legt, und auf Differenz besteht, steht am Anfang eines Gesprächs, nicht an seinem Ziele.Hans-Georg Gadamer

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38

Jovanovic, Milos. "Bourdieu’s theory and the social constructivism of Berger and Luckmann." Filozofija i drustvo 32, no. 4 (2021): 518–37. http://dx.doi.org/10.2298/fid2104518j.

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The paper compares Pierre Bourdieu?s sociological approach with the one developed by Peter Berger and Thomas Luckmann. The aim of the paper is to identify the complementarities and incongruences of these approaches. The main similarity consists in the intention to ?dialectically? overcome/bridge the gap between ?objectivism? and ?subjectivism? in social theory. Another parallel includes a negative attitude towards the relativistic tendencies of postmodernism. These authors share the thematization of: the body as a locus of social influences, the centrality of language in social life, the social functions of knowledge, and the importance of power in social relations. Differences in theorizing are attributed to the different intellectual, theoretical, and socio-cultural contexts in which these scientists operated. The divergences of these theoretical approaches become evident when one examines the different meaning and significance attached to the concepts of individuation, structure, action, habitus and habitualization, structure of relevance and relation of common-sense and scientific knowledge. Finally, there is a visible difference in political views: Bourdieu was a critic ?from the left,? while Berger and Luckmann were self-proclaimed liberal conservatives.

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39

Yang, Fan. "What comes after postmodernism and how this will affect educational theory? – From a Chinese Taoist perspective." Educational Philosophy and Theory 50, no. 14 (November 25, 2018): 1445–46. http://dx.doi.org/10.1080/00131857.2018.1461368.

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40

Shaukat, Muhammad Awais, and Tahira Basharat. "A Study of Relativistic Theory of Ethics in the Light of Islamic Theory of Morality." Journal of Islamic Thought and Civilization 12, no. 2 (December 13, 2022): 286–98. http://dx.doi.org/10.32350/jitc.122.20.

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Every civilization has a system of ethics that defines their values and morality. The basic concepts of "Good" and "Evil" are also derived from that system. This system of ethics gains its inspiration from the world view of that particular civilization. Islam, like all other religions, also give a complete moral code for its believers. Qur’ān and the Sunnah here is the only criterion for determining the basic principles of the Ethics of Islam and hence morality in Islam is objective as well as absolute. In the post-modern world however, the morality and value system that got endorsed by Postmodernist thinkers is relative and subjective instead of absolute and objective. Morality here is largely considered as relative as well as subjective and hence vary with change in time and space. It can also undergo through evolution and no act or concept can be judged here on some absolute criterion. This “Relativism” and “Subjectivism” potentially challenge all the traditional schools of ethics. This paper would study whether this relativistic theory of ethics have any compatibility with Islamic fundamentals regarding ethics. This research paper is based on descriptive method along with primordial focus on Moral Relativism. Keywords: Epistemology, Islamic value system, Meta-narratives, Moral relativism, Postmodernism, pluralism

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41

Kyrychenko, Mykola, Vitalina Nikitenko, Valentyna Voronkova, Halyna Harbar, and Alexander A. Fursin. "The search for new forms of personal expression in the era of postmodernism." Revista Amazonia Investiga 10, no. 42 (July 30, 2021): 248–54. http://dx.doi.org/10.34069/ai/2021.42.06.23.

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The urgency of the studied problem is due to the fact that reveals one of the most popular and fashionable areas of philosophy of the XXI century - the philosophy of postmodernism, in the context of which the coronavirus discourse fits, which continues to deepen and fill with new content. Due to the huge number of problems of digital transformation of human existence, the concepts of postmodern society in the context of digitalization should be explored in order to overcome the negative consequences of coronavirus existence. The aim of the article is to conceptualize the philosophy of postmodernism, which unfolds, on the one hand, as a search for new forms of creative self-expression, and on the other, as a crisis of philosophical knowledge. The objectives of the study include the analysis of the concepts of postmodern reality, which is based on the formation of a new system of categories and concepts as a system of ways of constructing a new being - postmodernism, deconstructivism, simulacrum. This system of concepts includes a set of methods of cognition of reality - ontological-metaphysical, logical-axiological, critical-existential to understand the essence and existence of man, understanding their correlations and attributive system parameters, structure, substrate, characteristic of understanding a complex society. An ambivalent and contradictory current is represented, which has spread to many areas - politics, religion, science in search of an assessment of the cognitive capabilities of man and his place in the modern world. The materials of the article are of practical value for in-depth understanding of postmodern philosophy, which is closely related to the problems of coronavirus and post-coronavirus life. It is concluded that postmodernity is a big process of losing the sensation of history and the meaning of a person, which led to the destruction of history, a crisis of philosophical knowledge in the era of digitalization, in which the original no longer makes sense, and the model of a veiled copy prevails.

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42

DeAngelis, Michael. "Orchestrated (Dis)orientation: Roller Coasters, Theme Parks, and Postmodernism." Cultural Critique, no. 37 (1997): 107. http://dx.doi.org/10.2307/1354542.

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43

Emelianenko, Ekaterina. "Prerequisites for the Emergence and Formation of Afrocentrism: Asante’s Theory." ISTORIYA 13, no. 3 (113) (2022): 0. http://dx.doi.org/10.18254/s207987840020262-7.

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The article is devoted to the study of the reasons for the emergence of the sociocultural theory of Afrocentrism. The problem of African identity is considered, which became the central subject for the construction of Afrocentrism concept. Molefi K. Asante, the main ideologist of the theory, suggests that Africa and all the representatives of the continent should take a central position in history and consider themselves as its actors. The article also presents the theories of postmodernism and postcolonialism, which served as the main platform for the construction of the main theses of the concept of Afrocentrism. The work presents some ideas of M. Asante suggesting to reconsider the usual perception of historical events in terms of Eurocentrism, offering to attention his view of history.

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44

Levitan, Joseph. "The legacy of postmodernism in popular thought and the emergence of “Inter/trans relational” -isms in educational theory." Educational Philosophy and Theory 50, no. 14 (November 25, 2018): 1498–99. http://dx.doi.org/10.1080/00131857.2018.1461412.

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45

Maulana, Amy. "Islamic Thought in the Postmodern Era: The Philosophy of Hasan Khanafi." Logos et Praxis, no. 2 (October 2022): 43–50. http://dx.doi.org/10.15688/lp.jvolsu.2022.2.5.

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This article aims to reconstruct the paradigm of Islamic thought associated with postmodernism. The relevance of this goal is explained by the need to understand how Islam in its theological and anthropocentric dimensions corresponds to postmodern thinking. In this regard, the works of the Islamic thinker Hassan Hanafi (1935–2021), whose philosophical development is closest to postmodernism, are of particular interest. Hasan Hanafi, with the Turat va tajdid (Tradition and Reform) project and the Islamic left, identifies three factors for the implementation of Islamic revival, Islamic revolution, unity and integrity of the ummah. According to him; (1) the need for rationalism to revive the intellectual treasures of classical Islam and bring out the progressive elements in it; (2) the need to confront Western civilization and do away with its global civilization by studying local culture and creating accidentalism that is contrary to the Orientalist paradigm; (3) the need to analyze the reality of the Islamic world by abandoning traditional textual methods and resorting to certain methods that allow the reality of Islam to speak for itself. Here he contrasts Occidentalism with Orientalism. If Orientalism views the East from a Western perspective, from the standpoint of cultural superiority, then Occidentalism seeks to present a picture of Western culture from the perspective of the East. Hassan Hanafi does not approve of isolationism in any form (including Islamic). Islam is a world, and therefore a global religion, therefore the Islamic world must see cultures in a global perspective. Occidentalism is an attempt to undermine Western supremacy in language, culture, science, theory, and opinion.

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46

Schulte-Sasse, Jochen. "Introduction: Modernity and Modernism, Postmodernity and Postmodernism: Framing the Issue." Cultural Critique, no. 5 (1986): 5. http://dx.doi.org/10.2307/1354354.

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47

Whalen, Thomas, and Subhashish Samaddar. "Post-modern management science: a likely convergence of soft computing and knowledge management methods." Human Systems Management 20, no. 4 (October 14, 2001): 291–300. http://dx.doi.org/10.3233/hsm-2001-20402.

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One of the distinguishing characteristics of ‘postmodernism’ in philosophy and the humanities generally is the de-emphasis on fixed meanings and precise structures of measurement, and the emphasis on discourses, which dynamically shape and are shaped by the perceptions, concepts, and participants making them up. In this paper, we posit that post-modern management science will benefit from two separate related foundations. First, we argue that soft computing as a foundation for a computational theory of perception is one sign that the postmodern viewpoint has begun to contribute to the advancement of the management sciences. Second, the growing knowledge management emphasis on continuously creating, discovering, reshaping and deploying corporate knowledge by converting its tacit knowledge to explicit knowledge and vice-versa lays the other foundation for post-modern management science. This new philosophy of management science, we speculate, will have critical influence on the research and practice of management science in real world problem solving.

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48

Zita, Jacquelyn N. "A Review Essay." Hypatia 3, no. 1 (1988): 157–68. http://dx.doi.org/10.1111/j.1527-2001.1988.tb00061.x.

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This essay is a critical review of Sandra Harding's The Science Question in Feminism. Her text constitutes a monumental effort to capture an overview of recent feminist critique of science and to develop a feminist dialectical and materialist conception of the history of masculinist science. In this analysis of Harding's work, the organizing categories as well as the main assumptions of the text are reconstructed for closer examination within the context of modern feminist critique of science and feminist theory in general. Although a postive review of Harding's text is presented, questions are raised concerning the adequacy of socialist feminist assumptions for such a project, the limitations of Harding's theorization of gender, and the appropriateness of “postmodernism” as a final category of residence.

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49

Moi, Toril. "Feminism, Postmodernism, and Style: Recent Feminist Criticism in the United States." Cultural Critique, no. 9 (1988): 3. http://dx.doi.org/10.2307/1354232.

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50

Lebedeva, M. M., and M. V. Harkevich. "THEORY OF INTERNATIONAL RELATIONS IN THE MIRROR OF CONTEMPORARY RUSSIAN INTERNATIONAL STUDIES." MGIMO Review of International Relations, no. 5(50) (October 28, 2016): 7–19. http://dx.doi.org/10.24833/2071-8160-2016-5-50-7-19.

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The article deals with the evolution of Western theories of international relations in the postSoviet Russia, it analyzes the world view of Russian international scholars, as well as their reflection on the epistemological foundations of the probable Russian IR school. It states that pluralization of theoretical approaches continues in Russia, while liberalism is gradually givingup to realism on the way to the dominant theory. Constructivism is gaining popularity and postmodernism remains without followers. Russian international studies are structured by a long-standing debate about the identity of Russia. "Westerners" continue to argue with "Slavophiles."Sometimes these arguments translate into a cry for building independent national school of international relations, thereby exacerbating the problem of epistemological relativism. The bases for the school may be found in Russian spiritual philosophy, the Tartu-Moscow school of semiotics, Russian cultural studies, postcolonial tradition of national historical science.

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