Displaying: 41-60 of 1843 documents

0.127 sec

41. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 12 > Issue: 2
Cristian Iftode The Ethical Meaning of Foucault's Aesthetics of Existence
abstract | view |  rights & permissions
In order to grasp the true ethical meaning of Foucault's aesthetics of existence, I begin by explaining in what sense he was an anti-normativist, arguing that the most important thing about the "final" Foucault is his strong emphasis on the idea of human freedom. I go on with a brief discussion about Foucault's sources of inspiration and a criticism of Rorty's kindred plea for "aesthetic life". I strongly reject the interpretation of Foucault's aesthetics of existence in terms of narcissistic individualism, arguing, on the contrary, that it has a definite communitarian dimension. I also claim that it is rooted in the Socratic and Stoic understanding of "care of the self," at the same time allowing new challenging developments fitted for our "post-duty" historical age, by way of analogy with the process of artistic making. I conclude with some short answers to a few questions regarding the status of this aesthetics of living.
42. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 13 > Issue: 1
Ove Skarpenes, Rune Sakslind, Roger Hestholm National Repertoires of Moral Values
abstract | view |  rights & permissions
The aim in this article is to widen the understanding of the significance of morality in the Norwegian social formation by comparing it with the French and the American case. After the introductory discussion of the new sociology of morality, previous findings from a study of the Norwegian middle class are reported. A short presentation of republicanism in France and Americanism in USA is followed by an analysis of the cultural and structural peculiarities of the Norwegian case, arguing that the content of the Norwegian middle class morality should be seen in light of the egalitarian tradition. Finally, by way of comparison the article points to possible ways the different configuration of values might be transferred institutionally.
43. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 13 > Issue: 1
Mădălin Onu The Barbarian as Agent of History
abstract | view |  rights & permissions
Herder, the German humanist from the end of the 18th century, a representative of Weimar classicism and of the Sturm und Drang movement, man of letters, philosopher of history, defender of popular cultures, advocate of the uniqueness and importance of every civilization. The ways in which one may summarize his legacy extend even further. The present paper will focus on the philosophy of history. We will prove that his writings reveal a complex and solid theory of barbarianism, topical for 21st century Europe. First of all, we aim to clarify the multiple meanings of this concept, identifying both the historical data and the theoretical principles behind it. In this way, the grounds on which Herder executed a radical overthrow of the Enlightenment conception (closest to that held nowadays) upon the barbarian will be revealed. Subsequently should derive the relativity of the “civilization–barbarism” opposition, as well as the anticipation of Hegel’s idea that history necessarily continues through the barbarian. Finally, we aim to provide reasonably founded answers to the questions generated by this thesis: 1. What are the qualities that confer on the barbarian the possibility of creating history? – in other words, what turns him from supporting actor into a collective agent able to change the course of history? 2. Is there a law of history that decides whether some barbarians are doomed to perish, while others build empires?
44. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 13 > Issue: 1
Vuk Uskoković Punk Philosophy as a Path to the Summits of Ethos
abstract | view |  rights & permissions
Elaborated in this discourse is the idea that identifying with a punk persona is a necessary step in the ethical development of an individual. Offered are various ethical corollaries of standing on the punk philosophic grounds, including: (I) abomination of the art of following, (II) appreciation of creative aspirations more than the technique, (III) the necessity for the constant shift of the epistemic grounds on which one stands, (IV) revival of the aesthetics of Speer’s theory of ruin values, (V) revitalization of language via its destruction, and (VI) embracement of anarchic revulsion of the concept of authority as a pathway to excellent educational efforts. It is also mentioned that science is inherently a systematic rebellion against stale, prejudiced thinking, and that, as such, it is intrinsically the endeavor of intellectual punks. The final summersault in the course of the philosophical gymnastics class of the hour pertains to realization that the anarchistic ideals underlying the punk culture foster ultimate freedoms that make even the abolition of these very same freedoms and obedience to any rules or principles legitimate. The failure of all the ideologies of the 20th century has been in favor of the anti-ideology of authentic anarchism, and yet this ideology not only insists on ruining the relevance of any ideologies out there, but also calls for the deconstruction of itself, wherefrom the freedom to follow any ideologies under its umbrella naturally emanates.
45. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 13 > Issue: 1
Devendra Nath Tiwari Spiritual Ecology and Environmental Ethics
abstract | view |  rights & permissions
This article is about a spiritual response to environmental crisis, an emerging field of ethics that joins ecology and environmentalism with the awareness of sacred within the creation2. It investigates into the Vedic texts for finding out the philosophical attitude about the earth and our spiritual obligations and responsibilities to the planet in resolving environmental issues. In the vedic-tradition3, it is the course of experiencing nature as spiritual presence and the awareness to it about our conduct as the moral and rational being. It is a world view that values all that in totality is called “nature” that is, generally, taken as “other” in contrast to human, as existence or spirit. The ethics of respect to “others”, against the effects of imperialistic, ideological conflicts, religious terrorism, industrial, atomic and corporate pollutions, must be worked out as a remedy. The basic argument of spiritual ecology lies in the view that we can find no God more than the spirit abiding in all units of the globe. One must have the view of spirit as ubiquitous principle in treating with and enjoying our needs with the things that the nature permeates as gifts of his care to it. Thus, spiritual ecology of the Vedic tradition has a therapeutic importance; it helps in cultivating our conduct and overcoming the fear of a risk against living on the earth. I am of the view that the rationality of a man and that of a nation is to be determined in proportion to the cultivation and progress of attitude and treatment with “other” but not the vice versa.
46. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 13 > Issue: 1
Janina Sombetzki How “Post” Do We Want to Be – Really?: The Boon and Bane of Enlightenment Humanism
abstract | view |  rights & permissions
Popular posthumanist theories are revealing a lot about their origin from enlightenment humanism. In this paper I will firstly have a closer look on the history of the enlightenment-humanistic concept of human nature and its roots in the Mesopotamian Epic of Gilgamesh. Afterwards I will show how this notion of human nature will be broadened in transhumanist thinking, turned upside down as a modern enlightenment humanism, or even deformed and perverted in the popular posthumanist vision of the immortal and from its body completely abstracted mind in the Singularity of a computer interface.
47. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 13 > Issue: 1
Jinghua Guo Marginocentric Hong Kong: Archaeology of Dung Kai-cheung’s Atlas
abstract | view |  rights & permissions
Playing an irreplaceable role for the whole speedy development in East Asia, Hong Kong is an example of a multicultural cosmopolitan urban centre in the Pacific Rim with strong ties with the Atlantic. However, with regards to mainland China, Hong Kong has always held a marginal position, carrying multiple marginal labels. In recent years, Hong Kong has been struggling to move beyond its Chinese/Western identities, simultaneously searching its own native insular self. This is shown in the way contemporary intellectuals approach Hong Kong’s memory. As an example, this paper looks at Dung Kai-cheung’s novel Atlas: The Archaeology of an Imaginary City. Although Rey Chow describes the Hong Kong situation as namely, “the struggle between the dominant and the subdominant within the native culture itself” (Chow, 1992:153), I would like to argue that Dung Kai-Cheung does not engage in the sort of radical anti-colonial, nationalist discourse that could be read through the lens of The Empire Writes Back. Rather, he seeks a new form of anti-colonial discourse which advances a reconciliatory cosmopolitan vision of multicultural coexistence in a marginocentric city.
48. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 13 > Issue: 1
Agnieška Juzefovič The Visual Turn in Academic Research and University Study Programs in Lithuania
abstract | view |  rights & permissions
Visual turn and replacement of linear sequential communication with visual analogues cause growing variety of scopic regimes and interest in the topic of visuality. This interest is particularly apparent in Lithuanian academic magazines Santalka (Coactivity) and Creativity Studies (former Limes), which are devoted to the topics of philosophy, creative industries and communication within the creative society. The role of images in mass medias, creative industries, advertisement, urban planning, social mapping, various scopic regimes are often analyzed in Lithuanian academic discourse. Traditional university disciplines (art history and theory, culture studies and philosophy) are replaced by new, unconventional study programs, such as Creative Industries, Entertainment Industries, New Media Art, Visual Communication etc. Students are learning how to generate images and to understand how they function in mass media, advertising, public relations, public show organization, creative project coordination and other creative industries.
49. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 13 > Issue: 1
Dale Jacquette Marx and Industrial Age Aesthetics of Alienation
abstract | view |  rights & permissions
Karl Marx’s socio-economic analysis of capitalism and the conditions of industrial production are meant to imply the competitive alienation of workers in at least two important senses: (1) Workers are alienated from their tools and materials because under capitalism they generally do not own, develop or cultivate the means of production or market for products themselves; and (2) Workers are alienated from one another in competitive isolation prior to the evolution of assembly-line production in the classical progression of capitalist manufacturing. The present essay develops two main aspects of the art of alienation in this characteristically Marxist aesthetic – directly influenced by Marx, as opposed to existential or atheistic among other kinds of alienation. Focus is placed on Marx’s PhD dissertation and Philosophical and Economic Manuscripts of 1844, as a reflection of the state of social life, philosophical perspectives on the human condition, in a time of mechanization, consumerism and godless materialism. The history of artistic developments offers independent confirmation of Marx’s thematization of alienation objectifying itself as a sign of the times in artistic production and aesthetic theory.
50. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 13 > Issue: 1
Mahdi Dahmardeh, Abbas Parsazadeh, Saman Rezaie Culture Matters: the Question of Metaphor and Taarof in Translation
abstract | view |  rights & permissions
This study is designed to delve into the issue of culture from the lens of pragmatics as far as the translation of Persian expressions is concerned. To this end, the researchers explored two problematic areas in translation: the first one is a universally challenging element of language, i.e. metaphor, while the other one is an Iranian culture-specific element of language, i.e. Taarof. To uncover the reason behind such difficulty and various techniques to handle such culturally dependent concepts in the act of translation, the researchers sampled a few English subtitles of Iranian films and examined them both qualitatively and quantitatively drawing on the Gricean maxims. The results revealed a high number of infringements both in the translated instances of metaphor and Taarof as far as the maxim of manner, i.e. being perspicuous, is concerned. This highly-frequent flaw in the openness in translation could be mainly attributed to a vast cultural chasm between the source and target language, which makes such culturally-oriented translations a tall order even on the part of the most accomplished translators.
51. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Nancy Mardas The Cipher as the Unity of Signifier and Signified
52. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Cristina Gelan Adolph Hitler or an ideology delirium
53. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Carmen Cozma A Pathway towards Music Art: the Meloethics. - Some Connections with the Phenomenology of Life -
54. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Daniel Garber Religio Philosophi
55. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Tim Lankester International Aid Experience, prospects and the moral case
56. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Traian D. Stänciulescu La pensée cosmologique, entre mythos et logos: une approche herméneutique
abstract | view |  rights & permissions
Mediated by a hermeneutic/semiotic reading of symbols, searching out and finding some similitudes between mythical constructions concerning the genesisof the world and scientific hypotheses can be considered fruitful from at least two viewpoints, since: (a) it allows the validation of a truth which is difficult to prove through other means, that early humans had intuitive-cognitive resources much more profound than appearances seem to allow; (b) it enables the utilization of some of the suggestions offered by the mythic language in the scientific language context. Using such correspondences, the author proposes the integrative model of a structurally named "Cluster Universe" or the functionally named "Pulsatory expansion", able to solve some major difficulties of the cosmological thinking.
57. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Manuela Mihoci Esperienza religiosa e verita
abstract | view |  rights & permissions
Being experienced (Erfahrung) means living. Around these two concepts: experience and living, I created this paper, as an approach to a pretty sensitive field of study, the religious one.The place of truth here can be read between the lines, but this issue stays open and needs more profound study. There is still a question: what is thepriority in studying religious experience: living as an inner and outer manifestation of a person, the analysis of a psychological report between the human being and the divine, the sacred, a research of a belief's truth or all these taken together.It is obvious that Truth stays in itself and its basis is in itself, and the report with the human is found through the act of living.
58. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Mathias Grote Die „Kräfte des Organischen" Transformationen des Naturbildes in C.F. Kielmeyers Karlsschulrede
abstract | view |  rights & permissions
The so-called .Karlsschulrede. (1793) of the German naturalist Carl Friedrich Kielmeyer can be considered as a keystone to the understanding of"Naturphilosophie" both in German idealism (Schelling) and the romantic period.Kielmeyer's work considers life as the result of specific forces in the organic realm and thereby searches to explain the harmony of organic existence anddevelopment. Taking into account Kant.s outlines for a lifescience in the "Kritik der Urteilskraft" (1790), Kielmeyer's notion of teleological processes in nature is sketched. The historical and epistemological relevance of this "vital-materialistic" (Lenoir) theory of life can be characterized by three major transformations in the understanding of nature in the "Karlsschulrede": First, the development of a holistic, organological view on the world, second, the emphasis on phenomena of life as historical processes and third the analogy between organism and mind. These issues found the strong influence of Kielmeyer's text on philosophy and science in the early 19th-century.
59. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Alexandru Gelan Classification and the problem of nature values in Nicolai Hartmann writings
60. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 2 > Issue: 2
Ludmila Bejenaru, Vladlen Babcinetchi L'icône russe: depuis l'école novgorodénne à la "Céne" d'Alexandr Ivanov
abstract | view |  rights & permissions
The Russian icon was always related to the soul of the Russian painter, his anxiety and his emotions. Through the icon the russian has always expressed his faith and mentained the bundle with God. The icon has been considered by the russian people a bridge between human and divinity. The Russian people belive into an russian Christ. The Russian icon embodys the russian nature, his strength of creation and of adaption, but especially the russian soul. It is been capitalized the icon painting of the greatest painters: Andrei Rubliov, Teofan Grecul Dionisie, as well as icon painting, starting from the novgorodiana school (the 11th century) till the 20th century, when big names of icon artists appared, such as Kondrafiev, Filatov, Zubov, A. Ivanov.