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The here presented is a typical theoretical development, to which anyone can apply typical examples of everyday life. Things we are accustomed to and take for granted more as an unconscious sense of rules and norms in specific social universes, including the one we work in. We are in a particular position, namely to stop doing what we do everyday and ask ourselves why we really do it. We are engrossed in specific relationships that are rooted in the very social fabric of society. We have to try to get out of everyday routine to answer questions that are really important to us for our self-knowledge. These are questions of the kind of social field we have, what are the roles that have been imputed to us and eventually would be fulfilled, placed in another situation of power positions where knowledge - power and language are mixed to give us a response about what produces the specific social actions of individuals? On these questions, we will try to find possible answers here.
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In “Swastika Night” writer Katharine Burdekin, was already imagining a future seven hundred years after the Nazis had triumphed and the world divided into spheres of German and Japanese influence. The book portrays all women who live in separate, caged-off districts and they indoctrinated on two main points: They should never oppose any man (rape, as a concept, no longer exists), and they must handover their male babies without fuss. Although this is a fiction novel, the idea related to women in this book supported by lots of religion or beliefs or cultures. From the very beginning, the women in various societies of the world exploited in many ways. The male-dominated world does not appreciate it. Also, there are some tools in the society, which are used by the man as a violence method to discipline the women. During the 1970s, feminists often argued that rape was not "about" sex but was instead an assault: an act of violence moreover this rape culture has been ingrained in the minds of most people in the societies. Rape is a political practice like the other methods of sexual violence by which false beliefs about gender and sexuality expressed, inscribed, and enforced via the violation and control of women's bodies33. Act of rape confirms that women are ‘for’ men: to be used, dominated, treated as objects. This underlying gender ideology helps us to understand and explain why, when men and boys are raped, they are usually seen as having been feminized, treated like women and thus rendered shamefully woman-like. In this context, rape is defined as one of the sexual violence methods in the international legal documents. The aim of this article not to discuss in general the rape or rape cultures in the societies, but it is outlining how the rape is used as a political tool and a weapon of war in conflict time and capturing the reaction of international law and international bodies on this matters.
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"Let us have the serenity of accepting what cannot be changed, the courage to change what can be changed, and especially the wisdom to make the difference between the two possibilities" Marc Aureliu. Since ancient times man as a social being has lived with other people. It goes without saying that human education has a paramount importance when it comes to its integration into society. Reflecting, but also actively contributing to the society’s evolution, the schools are in the permanent process of change. They both support and promote the change as a way for continuous modernization of economic and social life. In order to qualify for quality education, there is a need for schools in order to have an appropriate change management in educational field that will lead to a quality education for the pupils and will increase their chances to become well integrated in the society.
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The paper deals with the importance and relevance of Marx’s thoughts in recent criminology through the connection of conflict and marxist (radical) criminology. Marx’s understanding of capitalism was emphasized as a system of contradictions of capital and labor, reducing all of society’s strengths on capital goods, protecting private property and gaining value in the form of profits. The cause of criminality is considered capitalism as the dominant socio-economic formation of the modern age. It follows that the society is conflicting in that sense and the theory of conflict with the theory of radical criminology is presented. The basic focus of the interest of radical criminology and the modern era is outlined in the sense of the contradictions of modern capitalism and its social products such as misery, risk, criminality, and the praxis of power in treatment of crime.
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Socio-economic and socio-cultural inequalities in the Republic of Srpska have been maintained and developed further by the influence of accepted abandonment of the commandplanning mode of business inherent in the former socialist system and the cumulative effect of the whole set of unfavorable factors contained in the “ post-socialist transition. “ The paper will present part of the results of the empirical research on social changes in the Republic of Srpska, which relate to the questioning of the respondents about what are the deviations and social problems expressed in our society, their causes and consequences. For the purpose of collecting data, quota questionnaire was used, which was composed of several units, and which corresponded to the research objectives, and for the purposes of the work a descriptive method was used. Empirical data from our social research were observed through Merton’s anomie theory or strain theory which was fundamental for making hypothesis as well as analysis and interpretation of the results. Our analysis can be considered from other theories in criminology but in the specific moment of our research, the Merton’s theory was considered as the most acceptable for representation of deviant occurrences in our society conditioned by specific social and cultural factors. Gathered results should primarily be used for raising awareness in our society regarding analysed deviances, so that proper measures could be taken in the direction of improvement of social conditions and, if possible, healing the value system. Finding that more than one half of the examinees are unemployed, and between 25-31 years of age (58,3%) and 32-38 years of age (43,9%) (the best life age physically speaking; reproductive life age), supports Merton’s anomie concept because structural disturbances in society made them impossible to fulfil default cultural aims like material success in any legitimate way. This provides space for development of deviant occurrences as well as achieving set goals in a socially unacceptable way. Devious occurrences are, in most cases, the consequence of poor adaptability both of an individual and a society to new global trends in all spheres. They represent, in a certain way, an image of deviations which are a product of discrepancy between (still) traditional bondage and global pressures. This is typical for societies going through transitional period and trying to „fit in“ contemporary development trends. However, such strivings are reflected in that individuals – almost every day – have to face uncertainty in regard to their employment, work careers, short term jobs, unstable pensions, poor economic growth, and poor social care. In this regard, the society of Republika Srpska (as well as of entire BH) faces de-industrialisation, transitional recession, sale of national resources to foreign investors, unemployment, poverty; and, generally speaking, loss of social rights. So, for most people from such a society there remains a hope that – in a series of different social and political changes, economic crisis, depopulation, refugees, poverty among all those who could not adopt to the new trends in the last twenty years – they will not have to look for “solutions” in different destructive directions, such as, in this case, violence.
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Reading A Sociology of Modernity made me turn again towards history and encounter the path of a historical sociology. One can say that Peter Wagner´s work opens up particularly rich perspectives towards a new consideration of the complex relations between sociology and history and on the consequences that the internal movements within each discipline have had on the other. I shall approach some issues regarding these relations by looking, first, at the theme of temporality and at the distinction between the past and a present (often turned towards the horizon of the future) and, second, at the theme of the events and their frequent contradistinction to structures.
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In his recent work Peter Wagner has dealt with understandings of modernity in different world regions. He has expanded the analysis of modern transformations in Europe to parts of the Southern world. This turn in his work has been a response to challenges about the development of Western modernity, including his own earlier arguments. This article explores some features of Wagner’s recent research on the Brazilian, European and South African trajectories of modernity and his proposal for a world-sociology. The aspects of his work that I am especially interested in are: i) the establishment of the Atlantic connection for the ‘enablement’ of the modern transformation in the nineteenth century; ii) the question about the spaces where experiences happen and the interpretation of temporal transformations and historical continuities. As a sociologist who takes a classical approach to the analysis of historical transformations, Wagner has developed a conception of trajectories of modernity using the notion of societal self-understanding to challenge both conceptually and empirically the presuppositions of communality and continuity assumed as guiding ideas to account for difference in the modern world. I explore in this article the advantages of Wagner’s unorthodox sociological perspective that is to propose both a general understanding of autonomy as key features to comprehend historical transformation and to show how reflexivity opens up a variety of ways of being in the world.
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This essay is a contribution to the field of institutional studies in that it treats the State as a substantial phenomenon, composed of institutions that require analysis in their own right. Here, the focus is on the political form of African states from the 1960s to the 1980s. On the one hand, I will follow Bourdieu here in insisting that the study of government demands that we know something of the history of political thought (la pensée politique). This simple observation is seldomly applied when it comes to politics in postcolonial Africa. On the other, I use Peter Wagner´s concept of modernity to show that struggles against colonialism and Imperialism and the pursuit of self-determination for African and Asian peoples are unambiguously struggles against domination and for autonomy. The emergence of Third World nationalism (and the Non-Aligned Movement) is an event, therefore, firmly in modernity. So too is the phenomenon of the One-party state in Africa.
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There is no question that nowadays the phenomenon of prices is central to the media and political agenda and is the object of heated debates in the Argentine public arena. However, it is striking that these discussions “forget” to mention the social conditions in which market actors significantly set and shape prices. Debates focus on price increase and the spontaneous movements of the supply and demand curves supported by the neoclassical economic perspective, while the market agents that specifically cause such increase fade into the background and the subjective aspects of the phenomenon of price formation are underestimated as a mere manifestation of states of mind or individual preferences. This article argues that it is possible to criticize the neoclassical paradigm presuppositions based on the work of Alfred Schutz. His phenomenologically oriented sociology takes a critical stand facing the approaches that only consider the movements of the supply and demands curves in price formation, and that put aside the subjective values of the actors in the market. It is held that in line with the sociology of valuation, Schutz perspective resumes the inquiry around the intersubjective structures of meaning showing the importance of his thought to help us think about present-day problems.
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Jan Palach served as an inspiration for the protests that led to the 1989 Velvet Revolution.
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In his essay, “Making Music Together,” Schutz provided insight into the social interactions between all participants in the musical process, including composer, performers, and listeners. The key concept in Schutz’s essay is the “mutual tuning-in relationship,” which encompasses the relationship between I and Thou, to form a We Presence. Schutz examined the structure of the mutual tuning-in relationship, which he said, “originates in the possibility of living together simultaneously in specific dimensions of time” (Schutz 1964: 162). During the mutual tuning-in process, members of an ensemble merge into each other’s stream of consciousness. This paper is based on phenomenologically-influenced research conducted at the Cleveland Institute of Music in collaboration with the Cavani String Quartet. The members of the Cavani Quartet teach several specific rehearsal techniques to their students which enable formation of a We Presence. The paper summarizes Schutz’s structures of the mutual tuning-in process and provides illustrations from the research findings which deepen our understanding of the mutual tuning-in process.
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This article reflects on the contemporary phenomenon of ‘fake news’ from a Schutzian perspective. Discerning the truth or falsity of an utterance – whether it is true, and therefore deemed ‘real’, or not and thus ‘fake’ –, calls for a framework for determining truth value. Thus, after a brief introduction, situating fake news within the history of strategic disinformation and propaganda, we analyze Schutz’s perspective on truth and rationality. Schutz’s concept of truth and rationality are centered around the paradigm of social constructivism, which situates the production of objects of thought in its sociocultural context and considers these objects socially derived or mediated. Reality, from this angle, is tied to group consensus, and, thus, can be considered objectified knowledge within the in-groups to which the members belong. This view of reality seems to follow, essentially, the logic of internet phenomena, such as filter bubbles and echo-chambers.
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The aim of the paper is to deal with the links between Schutz and Wittgenstein on the centrality of language and intersubjectivity in the structure of meanings. I believe there are similarities between Schutz's proto-trust in the natural attitude and Wittgenstein's animal faith in the basic life form of language games. To this end, Cicourel's analysis of the relationship between language, Verstehen and empirical research methods will be used. Cicourel renders Schutz and Wittgenstein contiguous, by interpreting the different techniques of empirical research as languages that structure the understanding of meanings on the basis of the order of different realities and different language games.
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The concept of lifeworld as posited by Husserl and developed by Schutz reveals key aspects of human social life. What happens when organized forces of human control tear lifeworlds apart? Gebser warned that without a transformation of consciousness humans would destroy their world. Habermas pointed out that humans were destroying lifeworlds with little awareness of the consequences due to the predominance of rational/legal thinking, thus creating “Deathworlds”. Transformative Phenomenology has become a community-of-practice that is an antidote to Deathworld-Making. Transformative phenomenology includes hermeneutics, somatics and leregogic practices and phenomenologists trained in this way exhibit ten qualities of being. We offer the Rising Sun project, a phenomenologically based social innovation, as a case example. The call to maintain and restore lifeworlds is the call to oneness and peace. In the era of growing Deathworlds, we, phenomenologists, are urged to respond and contribute to this call.
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