Dialogue and Cultural Education Project in the New Discourse of Modernism: The Other and The Third Cover Image

Діалого-культурологічний проект освіти у дискурсі нового модерну: Інший і Третій
Dialogue and Cultural Education Project in the New Discourse of Modernism: The Other and The Third

Author(s): Yevheniya Bilchenko
Subject(s): Anthropology, Structuralism and Post-Structuralism, Higher Education , Phenomenology
Published by: Національна академія керівних кадрів культури і мистецтв
Keywords: dialogue; cultural studies; Another; Third; tolerance; self-ness; virtualization; cultural universals;

Summary/Abstract: Dialogue-culturological project of education as a practical embodiment of the philosophy of the Third. The article deals with the conceptual foundations of the technology of dialogue-culturological project of higher education in the light of the philosophy of dialogue as a form of neomodern. The main categories of dialogical philosophy are the Third and the Another. Another in modern education is the figure the teacher/student who is exposed to virtualization, leads to a passive tolerance and forms image pattern for modelation o f simulative phantasms of Ego-identity.The Third is the content of training, embodied in cultural universals. He contributes to the preservation of the selfness and active tolerance of Another. Formation and development of the national education system is taking place now in the context of Ukraine’s entering the global "interdiscourse discourse" of the information society with its inherent tendency to dialogue between cultures. The modern idea of dialogue is the result of dialectical synthesis of classical universalism of nonclassical particularism. It is a peculiar syndrome "after the orgy" (an expression coined by Jean Baudrillard) – as a result of overcoming the extremes of absolute meta-narrative (modernist) and their deconstruction (postmodern): how globalization with its totality and multiculturalism, with its passive-relational liberal tolerance. The philosophy of dialogue represents a tendency to shift from romantic Bahtynov-Buberov-Levanas concept You/symbolic incarnation to another Alien/other as having a right to an ontological distinction of manner which becomes the Third. It is the figure of the Third as a common denominator of interaction that overcomes the binary casters of the dialogue as a duality, and it let us talk about the restoration of modernism within the postmodern culture, about its pecluliar kind in its new form "anter-", "after" -, "neo"-modernism. The instrumental expression of a new modern trend is, in our opinion, the Bologna process the doctrine of which provides the modelling of creative subject of education as "the citizen of Europe" – a creative generalist, adapted to life in the world of dynamic relationships. It is a holistic conceptual image of a student as the Culture Text Reader – not as a passive recipient of the cultural norms and values broadcast , but an active collaborator in the sphere of culture creating activity, a kind of "nomad" among cultures (let’s recall: "Nosho viator" – Lat. "The traveling man " in the works by G. Marcel, "Nomad" in the works by R. Braidotti, " a tourist" in the works by Malakhov). The Bologna process , therefore, appears not a simple mechanical technology of scoring of points during the module-rating of knowledge check, and it is a complex ideological system that has social and cultural content, embodies the archetypes and meanings of culture and, therefore, may appear a subject of cultural studies as an educational technology formed at the Lebenswelt relevant cultural and historical context. New value priorities manifest themselves in spreading the so-called "Dialogue-cultural approach in the field of educational practice". His cultural analysis in the light of the philosophy of dialogue and its core categories (Alien, Other, Third) is an important theoretical leverage of current processes of the educational transformation. The classical basics of the dialogue-cultural approach, developed by the representatives of humanistic traditions in the dialogic philosophy of the Slavic world, are imbued with the spirit of the original holistic, cultural, anthropological, pantheistic, cosmic wisdom (Sophia signatures): S. Amonashvili, G. Balla, V. Bibler, A. Wolynetz, P. Kopylov, V. Lithuanian, S. Main, B. Slutsky, J. Schrader et al. According to the tendencies towards the democratization of social processes, the dialogue-cultural approach focuses on the ideal of active participant of communication (so-called "man of culture"), whose formation should be, according to H. O. Balla due to "purposeful inclusion of participants in the educational process in the "great dialogue" unfolding in human culture, being a leading mechanism of its development". Due to its being introduced into the metaphysical sphere the universals of culture within dialogues can never be completely rationally objectivised, so that is why the Third always appears as the significant absence being fixed by the language intertextuality with the term "implication". Universals are not embodied in the text through distinct specific forms. They form some implicit hidden information, or using the language of L. Wittgenstein, "mystical", "ur iunspoken". This meaning is understood intuitively: in this regard in FM Dostoevsky uses an exquisite Russian adverb "non-answerinly" describing how the perception of implication – in the Ukrainian descriptive construction – "so it is not possible to hear the answer," that is, the asset of the higher tiers of Spirit. The reader experiences " the unspoken" through the gaps, understatements that constitute the active element of the text (and possibly the most active) – like the plastic possibilities of empty space in traditional African and Western avant-garde sculpture (Alexander Archipenko). The implications of the statements is floating in the pauses between replicas of the genuine dialogue as a kind of sacred "quiet" topologically fixed as "emptiness". The implication of the Third bears a lot of apophatics, anonymity, subjectlessness like the essence of God in the traditional religions contributing their sacrality. On this occasion I would like to quote a famous poem by A. Fet, who cites in his essay Yu. Nagibin as a perfect example of agentless lyrics, " It sounded over the clear river, it rang in the faded meadow, it rolled over the dump grove, / it flashed on the other bank". The unique feature of these lines is that the reader doesn’t pose any questions over the agent of the action (and hence also the subject-object relationship): What is (was made, rolled, lit, etc.)? Thus, the dialogue-cultural project of education as an ideological basis of the Bologna process appeals to the key category of the philosophy of dialogue philosophical category of the dialogue – the category of the Third, which allows to keep tolerance of others towards the Other in its active state and appears to be the guarantor of the preservation of loneliness of I against the background simulation and virtualization processes as the medium of total dissolution others in others. Third multitude of the Third makes it difficult and its basis is a kind of "a thing in itself" – which suggests only his phenomenological expressions in dialogue content.

  • Issue Year: 2013
  • Issue No: 1
  • Page Range: 28-33
  • Page Count: 6
  • Language: Ukrainian