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Review of Benoît Peeters, Derrida, Grandes biograpies (Paris: Flammariom, 2010)
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Review of Benoît Peeters, Derrida, Grandes biograpies (Paris: Flammariom, 2010)
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European viewers associate Indian cinema especially with Bollywood’s commercial film industry. However, India is currently witnessing the rise of a “new wave” of independent filmmakers who are not afraid to reflect reality and reveal the taboo of the controversial and multilayered Indian society. Despite difficult conditions in distribution, young filmmakers recount original and meaningful stories in their inspiring productions. Using three films as examples (Six Feet High, 2014, dir. Sanal Kunal Sasidharan; The Divine Call, 2014, dir. Aadish Keluskar; Fandry, 2013, dir. Nagraj Manjule), the paper presents their formal and content points of departure and aesthetic principles, focusing on the definition of “taboo” and its disruption in Indian society.
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This study draws on a doctoral thesis dealing with a series of postmodern productions of a Czech naturalist rural drama, which were put on the stage at the turn of the twentieth and twenty-first centuries. In 1994 Petr Lébl, a prominent Czech postmodern director, undertook the direction of Ladislav Stroupežnický’s classic Czech realist drama Naši furianti [Our Swagerrers] from 1887. A distinct feature of Lébl’s directorial work is visual opulence. Also in this case, he packed the small stage of the Divadlo Na zábradlí theatre with dozens of actors and a large number of props, mixing elements of Czech, Spanish, Jewish and other national folklores in a pell-mell manner. In order to point out how devoid of any real substance national symbols are, he presented his characters in the style of Czech fairy tales – the just shoemaker Habršperk as a devil, the deceitful tailor Fiala as a water goblin and the brave army veteran Bláha as the Knight of Blaník. In addition, the role of the village teacher was performed by a black person, and a blind person played the part of a village scribe and law expert. Lébl thus took an ironic stance towards the tradition of realist staging of Stroupežnický’s drama by the National Theatre and indirectly commented on the chaos in values that had set in after the fall of the communist totalitarian rule in 1989 and with the onset of market economy practices, unrestrained by moral considerations, in Czech society.
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. Professor of psychiatry Vladimir Chizh was a successor of Emil Kraepelin at the University of Tartu (now: Estonia; then: Russian Empire) during the years 1891–1916. The same period witnessed the second and decisive rise in Estonian national movement leading finally to the foundation of Estonian state in 1918. A particular character in Estonian national discourse was its notorious biologisation, i.e. strong presence of eugenical ideology. Professor Chizh’s scientific research supported this tendency. In 1901 Chizh published a study in which he compared the criminal activity of Estonians and Latvians. Chizh’s method derived from an assumption that the two neighbouring Baltic populations possess an extremely similar environmental, cultural and socio-political background. The biological (racial) essence of the two groups he believed to differ – Latvians belonging to Indo-European nations, Estonians being Finnic. Deriving from the previous – if any differences in the criminal behaviour of the two existed, these could be explained by biological factors. In the results of his work Chizh reported on a notorius disbalance in the criminality of the two nations, Estonians exceeding Latvians in a rough ratio 5:3. Chizh, supporting the teaching of Cesare Lombroso, had achieved in such a way his goal, i.e. he believed that he had proved the biological essence of criminal behaviour. For the Estonian community the study by Chizh opened a subsequent field for further discussions on the topic ‘nature versus nurture’.
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The “next to world” is portrayed as an interpretation formula and a missing segment in the field of discovering textual meanings. It depicts a presence of sorts to which the text refers, but which does not occur in it directly, i.e. as in a film shot (the interpretation data of the text should, however, indicate the methodologically objective presence of the “next to world” in it). It offers signs and leaves traces in the text. The “Sign” is put forward as the terminus technicus of the phenomenon in question, but only as a “Sign” freed from semantic arbitrariness and designation function (e.g. the ”golden horn” in Wesele /The Wedding/ by Wyspiański). Such a “Sign”, as a rule, remains a metaphor nor does it explain anything in the text, but merely exists and only as such does it indicate the “next to world”. The author discussed the distinction between the “next to world” and the symbol, the allegory, and other traditional carriers of interpretation meanings, including Biblical ones – the Hebrew ot and the Greek typos. The “next to world” proves to be useful as an interpretation always on the borderline of semiosis. It is “to the ship as a coastline, to the shore as a ship”, it beckons and, at the same time, prohibits access. Its Signs “do not close up”, a feature that should be applied for distinguishing them from interpretation phenomena employed within the meaning system. Art is suffused with epiphanies of the “world next to us”, however small they might be. These are not “systemic”, e.g. theological epiphanies, because they remain on the borderline of semiosis and even outside the meta-level, and thus they do not take part in metaphysics but in mysticism at best. The author considered examples of the occurrence of the “next to world” and its Signs in the Holy Writ (certain epiphanies according to the Elohist Mosaic tradition) and assorted films by Kieślowski from the Decalogue series as well as La double vie de Véronique, examined in greater detail. Examples of poetry by, i.a. Leśmian and T. Różewicz serve an attempt at explaining the difference between the Signs of the “next to world” and other formal functions of the metaphor. An essential feature of the “next to world” Signs appears to be the fact that they “evade” interpretation within the range of the system contrary to the essence of the symbol, which is always ”within” the foundation of every system. Furthermore, the author discussed the hermeneutic determinants of those Signs within the context of, i.e. Sartre’s ontological reservations. Finally, he tried to apply the method using the “next to world” Sign for interpreting texts, mainly by the John the Apostle, about Mary/Magdalene fulfilling the “function of Antigone”. He also indicated the highly mysterious emotional Signs found in the Gospel: the anointing at Bethany, Mary of Magdala weeping next to the empty grave and “turning” in the Garden, and the Noli me tangere... Sign (John 20:17). The mysterious Presence permeates their “history of forms” and “edition”. The “absent present” is not a lack nor a gap to be filled, but a force (dynamis) of the Text.
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Recognition of the security issue from a philosophical position can not be considered without reference to the past, and so to the classics of philosophy. In which occured issue of wide understood security. In the philosophy time is working on some other basis than in science. Philofophers’ beliefs about good and evil, human duties, the values or the art of a good life in many cases are not barred.Thus, science is inseparable from philosophy, even if you take the issue of security. The aim of this paper is, firstly, to outline the general views of philosophers, and secondly to expose those views with different views on the security, and thirdly to show the value of personal safety as an integral category of structural safety.
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The aim of this paper is to take a closer look at university pop-rituals that can be treated as one of the elements of what a contemporary high school is. Rituals or rites of an institution reflect its culture understood as a selection of values, symbols, attitudes, ideas, beliefs and customs. In the text, I analyze the phenomena that are present at universities and that I refer to as pop rituals (various contests, parties organized at universities), and beforehand I explain that the concept of an institution’s pop-ritual side stands for in my view. The subject of the considerations that I undertake is thus the presence of phenomena typical for pop culture within the walls of high schools, possible reasons and consequences of his state of affairs, especially the positioning of a university on the so-called educational services market and new dimensions of the privileges of members of academic communities,
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The aim of this short article is to discuss the state of research in a field which attempts to combine animal studies with theology and religious studies, and to map its discourse, tentatively called “critical ecotheology” and construed as environmental ethics accompanied by a religious inspiration and theological justification which is derived from dogmas and religious attitudes of different world religions. The attempt at providing a theoretical framework for ecotheology was inspired by the pioneering work of scholars who came in September 2014 to Bonn, Germany, for a conference on human-animal relations in religious traditions. The problems brought up by their presentations provoked a discussion of the presence of animals in the thinking, practices, and rituals of various religions and their theologies, highlighting the role of religious culture in negotiating different senses of the animal. The article concludes with the idea that a review of religious and theological issues from the perspective of animal studies may lead to the revision of many concepts and theoretical paradigms within the history and anthropology of religion, while helping to articulate the significance of animals and the need for their protection in the activity of religious groups and individuals.
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The article dwells upon four British satirical prints (XVIII – XIX cc.) which portray rulers of Russia — Catherine II, Paul I, Alexander I, and Nicholas I — as «Russian bears». The authors point out that these pictures reflect the British version of satirical visualization of Russianness.
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Today the system of education not only in Russia but also in almost all developed and developing countries undergoes modernization and reform. This article reveals to what extent the current modernization of educational system corresponds to the ontological and existential aspects of human being. The dynamics of the main educational trends is considered in the light of synergic anthropology. The author concludes that only preservation of the anthropological value of education ensures formation of individuals capable of responsible social existence.
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In this article the genre of interview (opinion interview in particular) is regarded in the context of reflection of the national cultural values of the North Caucasian peoples in Russian periodicals. The study of the topic within in the system of international discourse revealed the special potential of this genre in the ethnocultural representation of the North Caucasian region. An opinion interview acts as a means of storing and transmitting culturally significant information and allows us to reveal the image of a respondent as a bearer of national mentality.
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This article examines the place of Chinese civilization in J. Gobineau’s racial theory, which pretended to explain the global course of human history. With all his speculations, Gobineau anticipated a number of propositions of modern Sinology. In particularly, he pointed out the southern (rather than northern) genesis of early Chinese civilization. Gobineau was the first to use the term feudalism for describing socio-political structures in Pre-Imperial China and to contradistinguish aristocratic Europe from the egalitarian East. Moreover, long before the works of Max Weber, Gobineau tied Calvinist and Confucian approaches to economic rationality, though did not give any extensive explanation of them.
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This article is dedicated to the development of modern Tatar anthroponymycon. The etymology and derivational structure of the names of children born in Tatar families in the period from 2005 to 2014 are discussed on the basis of the official register books of births. A lexico-semantic classification of these anthroponyms is proposed. The study shows that modern Tatar names preserve an imprint of ethnocultural and historical processes.
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Using the results of a mass survey carried out in the Republic of Tatarstan, we analyze the self-identification characteristics of the representatives of various generations of contemporary Russian society. These characteristics are regarded as a subjectified element of the collective memory of these generations. To describe the qualitative essence of generations whose socio-cultural experience was shaped in a certain historical period, we refer to the entelechy of a generation category. The discursive analysis of the self-evaluations obtained during the survey from the representatives of different age cohorts allowed us to identify specific entelechies of generations of Russian society.
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The paper justifies that human corporeality can be regarded as an existential. The concepts of existence, existential, and phenomenal body are analyzed. The human body is proved to be existential after considering it as a mode of existential experience and analyzing phenomenal corporeality. The main features of existentiality and existence are singled out. Their relation to the human body is emphasized. Considerable attention is paid to the body transcendence. At the same time, the borderline nature of corporeality in the world is stressed. The novelty of the problem is that the human body is not considered as an obstacle to existence, but rather as an existential entity.
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In the paper, authors Lough and Arsenijević tackle the phenomenon of precarious labour and the framework that nurtured it into existence while maintaining focus on the conception of the “model precarious labourer” in Bosnia and Herzegovina for US military bases in zones of conflict. The US military’s reliance on precarious labour has been shaped by global social, economic, and cultural imperatives and the authors trace its development alongside that of neoliberal capitalism or, more precisely, its authoritarian post-Fordist modality. In the late 1960s, the traditional Fordist modes of regulation started to exhibit increasing signs of weakness and decline which, by the early 1970s, generated enough concern for their reconceptualization to be set in motion, resulting in across-the-board social, legal, cultural, and economic regulatory adjustments referred to as post-Fordism. This comprehensive shift is among the most important factors shaping the meeting between precarious labourers from Bosnia and Herzegovina and US military personnel in Afghanistan as, having weathered the widespread privatization and deregulation of industry and public assets, it was but a small step for Americans to embrace the privatization and deregulation of war. The impact of the US neoliberal post-Fordist policy on former Yugoslavia and, in particular, Bosnia and Herzegovina could not have been more destructive, even going as far as causing its eventual destruction and disintegration. When US military contractors recruited precarious labourers in Bosnia and Herzegovina, the wages promised, although entirely unacceptable by US military personnel standards, seemed rather generous to the psychologically traumatized recruits from the most economically depressed nation in the entirety of Europe. Such a labourer—frightened, traumatized, and desperate—stands as the ideal prototypical worker contemplated under the post-Fordist regime of regulation and the authors, drawing on the findings of carried-out interviews, attempt to rationalize his psychological makeup. More strict enforcement of treaties, laws, and universally recognized human rights, the authors conclude, will have little or no impact on the circumstances of precarious labour so long as the regulatory regime governing conduct in zones of conflict is indistinguishable from the authoritarian post-Fordist regime that regulates conduct elsewhere in the world, war or no war.
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Almost thirty years passed since the publication of the most important dictionaries of Iorgu Iordan’s Dicţionar al numelor de familie româneşti (Bucureşti, Editura Ştiinţifică şi Enciclopedică, 1983) and Cristian Ionescu’s Dicţionar de onomastică (Bucureşti, Editura „Elion”, 2001). In this paper, we aim to reveal the Romanian onomastic heritage, especially, the antroponimic one. In our opinion, we estimate that the number of antroponims is about 150.000, more than 60.000 of antroponims that are in Iordan’s Dictionary. Thus, we try to make an analysis of the first one hundred lexemes from Iorgu Iordan’s Dictionary.
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The fast urbanization in many regions of the world has generated a high competition between cities. In the race for investments and for international presence, some cities have increasingly resorting to the territorial marketing techniques like city branding. One of the strategies of recent years has been to use of creativity and / or labeling of creative city for the promotion of its destination. This phenomenon raises a question whether the city branding programs have worked in accordance with the cultural industries of the territory or if such labels influence the thought of tourists and locals. This paper begins by placing a consideration of the UNESCO Creative Cities Network (UCCN) and the strategies of the Territorial Marketing Program of the city of Lyon in France, Only Lyon. It also raises the question the perception of the target public to each of the current actions through semi-structured interviews which were applied between May and August 2015. Finally, I will try to open a discussion the brand positioning adopted by the city of Lyon.
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People move, finances move, so does the cultures, artefacts, goods and food. Remittances literature expanded significantly in the last two decades to cover more of what we refer to as social remittances. Social remittances refer to often intangible elements, cultural artefacts, habits, opinions, attitudes, beliefs, values transferred by migrants from destination countries to their home countries. Through studies on migrant remittances, we know that even in terms of financial transfers, remittances operate in corridors and in a two-way fashion. One third of remittances are sent to countries which are called “advanced economies”. United Kingdom, Germany, France are among the top remittance receiving countries as well as leading the table of sending countries. In this paper, I explore the ways in which social remittances change the foodscapes of destination countries with particular reference to Döner Kebab in the United Kingdom. Until two decades ago, Döner Kebab was a rare meal you would enjoy when holidaying in Turkey or if you happen to be in that cosy corner of North London. Nevertheless, in 2010s Britain, it became a popular fast food, particularly when it comes to what to eat after a night out. One may find an outlet selling Döner Kebab literally in every city, every town, every neighbourhood, every village in Britain. Multiple forces were in play in the making of Döner Kebab a British national food: 1) practicality of the food itself, 2) growing number of immigrants from Turkey arriving in Britain, 3) labour market disadvantages immigrants face, 4) asylum dispersal policies of the 1990s and 2000s, 5) declining incentives making small shops not viable economically, and 6) increasing number of British tourists visiting Turkey. In this article, a number of hypotheses are proposed for a conceptual model explaining the ways in which foreign food becomes part of the national food/cultural heritage in destination.
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A lot has been written about coincidence, including research into the probabilistic, methodological, psychological and philosophical aspects of coincidence. This paper presents some aspects of the role of coincidence in the human cognitive system, focusing in particular on probabilistic reasoning and logical and methodological errors in reasoning, associated with the perception and interpretation of coincidence. Due to the nature of things, it is not possible to omit the areas of research mentioned above.
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