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This ambitious work reclassifies and restructures the history of ideas and the philosophy of culture through a wide-ranging and novel use of the idea of the organon. It does so by radically revising standard interpretations and theories of all branches of philosophy, and by providing an intellectual and philosophical foundation for the new organon of the cultural sciences. Furthermore, the seeded idea that saw its growth in the form of this book is the unshakable conviction that the only way

What do we know about the urban impoverished areas of the world and the living environment of its inhabitants? How did the urban poor cope with their surroundings? How did they interpret and adopt urban space in order to fight against their position at the periphery of society? This volume takes up these questions and investigates how far approaches of cultural sciences can contribute to overcome the »exoticization of the ghetto« (Loïc Wacquant) and instead to look at the heterogeneity and individuality behind the facades. It opens new perspectives for the research of poverty and inequalities that do not stop at collective categories.

Modern societies all over the World are facing numerous challenges of sustainability owing to a growing human footprint. A materialistic view of nature has resulted in unchecked consumption that has been propagated through Western colonization. Examples include, water and food shortages, global warming, soil degradation owing to chemical agriculture, deforestation, loss of species and biodiversity leading to the sixth massive extinction of biological species and possibility of a civilizational collapse. Incorporating our ancient and indigenous heritage into an educational programme requires a paradigm shift in the current education model. Here, we present results from a unique collaboration among scholars with great interest in ancient and indigenous culture to develop and to implement a multi‐cultural science education model of sustainability at the National University of Colombia, Medellin. Colombia has 87 different tribes comprising 3.4% of the country's population, which presents a unique opportunity for in situ model development and implementation. The proposed new education model can be shared as an illustrative example with other institutions in Colombia, and all over the world. Copyright © 2017 John Wiley & Sons, Ltd.

Call for Papers for a Conference in Münster on June 6–8, 2024. Deadline: March 31, 2024

Cover -- Contents -- Introduction -- A Janus-Faced Institution of Ethnoracial Closure. A Sociological Specification of the Ghetto -- The Subalterns Speak Out. Urban Plebeian Society in Late Imperial Russia -- "... not intended for the Rich". Public Places as Points of Identification for the Urban Poor - St. Petersburg (1850-1914) -- Blood in the Air. Everyday Violence in the Experience of the Petersburg Poor, 1905-1917 -- Outcast Vienna 1900. The Politics of Transgression -- Revisiting Campbell Bunk -- Creating the City of Delhi. Stories of Strong Women and Weak Walls -- Urban Meeting Locations of Nicaraguan Migrants in Costa Rica's Metropolitan Area and the Spatial Effects on their Social Support Networks -- Urban Poverty and Gentrification. A Comparative View on Different Areas in Hamburg -- Europe's only Megacity. Urban Growth, Migration and Gentrification in 21st Century Moscow -- Contributors.

Der Band versammelt ethnographische Beiträge zur Frage der Homosexualität vor dem Hintergrund einer "heteronormativen" Mehrheitskultur. Vorgeführt werden Aspekte der akademischen und politischen Debatte in den USA, das methodische Problem der Wahrnehmung "fremder" Sexualkulturen vor dem Hintergrund "eigener" kultureller Vorstellungen und zuletzt der Umstand, dass sich auch ein beobachtendes Subjekt "im Feld" als Geschlechtswesen präsentieren und etablieren muss. Die Beträge sind durchaus informativ und instruktiv zu lesen, dem Band mangelt es aber an einer angemessenen und zu diesen Punkten theoretisch hilfreichen Einleitung. Insbesondere bleibt das Grundproblem unterreflektiert, ob nicht der erste und wichtigste Schritt zur Abschaffung der "Heteronormativität" ein wirklich radikales Infragestellen der Dichotomie "Heterosexualität" / "Homosexualität" selbst sein müsste. URN: urn:nbn:de:0114-fqs0302144 ; This issue of the journal brings a sample of cultural anthropologists' papers on homosexuality in relation to the "heteronormative" majority. It deals with US-American academic and political debates, methodical problems in perceiving "alien" sexual cultures under the perspective of one's own cultural beliefs and, finally, the point that epistemic subjects have to present and establish themselves as sexual beings "in the field", too. The contributions are informative and instructive to read, but the issue lacks a helpful introduction. It is never discussed whether the first and most important step in deconstructing "heteronormativity" would be to radically take up the question of the dichotomy of "heterosexuality"/"homosexuality" itself. URN: urn:nbn:de:0114-fqs0302144 ; Este volumen de la revista ofrece una muestra de artículos de antropólogos culturales sobre la homosexualidad en relación con la "heteronormatividad" mayoritaria. Aborda los debates políticos y académicos en USA, aborda también los problemas metodológicos al percibir las culturas sexuales "extrañas" bajo la perspectiva de las propias creencias de ...

Summary
The purpose of this article is to explore the contemporary role of international higher education, research and innovation (IHERI) in international relations (IR). Using an interdisciplinary and conceptual approach, it examines how diplomacy and higher education scholars understand and label the rationales, strategies and contributions of IHERI to IR. The findings indicate that multiple terms are used, resulting in terminology chaos and confusion. The concept of knowledge diplomacy is proposed, defined and analysed as a comprehensive term to frame the role of IHERI in IR. The similarities and differences between knowledge diplomacy and related terms such as cultural, public, science and education diplomacy and soft power are examined. Issues that require further investigation are identified, with special attention given to the differences between using a knowledge diplomacy approach versus a soft power approach to understand the role of IHERI in IR.

The rapid development in biomedicine creates knowledge-intensive policy fields on national and international arenas. In our ongoing project "Biomodifying technologies in change" we study presumably game-changing technologies such as CRISPR-cas9, iPS cells, xenotransplantation and 3D bioprinting. The project could be categorized as part of an "engaged program", using Sismondo's terminology (2008), in that we do not separate the epistemological dimensions from the political aspects of the science practices we study. Rather, we understand language and material processes in research as already in themselves always normative. Hence, the strife to make transparent and democratize scientific and technological processes, is somehow built into the research scope itself - even if not a directly activist agenda. One of the aims of the project is to understand how "responsible researchers" are fostered. We look into how ethical reflexivity is expressed, practiced and understood in the day-to-day of biomedical research environments. But what happens to our knowledge production when we make biomedical researchers engage in this bird's-eye view on their research and its socio-cultural circumstances? How can neither taking a distanced position, nor engaging in direct activism but rather pushing toward areas we consider possible hotbeds for public debate be further theoretically conceptualized? What does such an endeavor imply for our role as STS scholars? And how does that connect to the tendency to engage humanities and social science scholars as interpreters and mediators in cross-disciplinary projects in knowledge-intensive policy fields, such as ours ? In what way is the symmetry principle (Bloor, 1976) affected, when value-laden initiatives as ethical reflexivity and public engagement is treated as an inherent good or as "truths" to be pursued?

Currently cultural policy is increasingly determined by ideological controversies in which different theoretical programmes irreconcilably collide and Europe's history and culture - or more generally 'the West' - have become the most controversial subjects. After the past decades have witnessed a rapid sequence of different theories - critical theory, cultural studies, deconstructionism, new historicism, visual studies, post-colonialism, new materialism, to name just the most influential schools – the debate is presently becoming increasingly normative. It is morally charged by references to the European hegemonic and colonial past, and emotionally charged by identity politics and questions of belonging, based in ethnicity, gender, and origin. Against this background, this paper aims to remind us of the cultural-political and epistemological potential of a particular movement in intellectual history named Kulturwissenschaft (cultural science), which emerged from the reverse side of the nationalist and colonial European culture at the end of the nineteenth century and during the first third of the twentieth century, and was then abruptly interrupted by the rise of national socialism. Destroyed and dispersed in 1933, it today inspires artists and scholars in different regions and fields, who are attracted by the work of Kulturwissenschaft scholars - and, as a side effect, also gain a new interest in the German language.

Der Autor zeigt in seinem Vortrag, dass die Dichotomie von Natur/Geschichte auch im Hinblick auf die Definition von sozialen Gemeinschaften von Bedeutung ist. Ein analoger Gegensatz zwischen Natur und Geschichte kann zum Beispiel aus der politischen Mythologie serbischer Kulturträger abgeleitet werden. In diesen symbolischen Beschreibungen erscheint der Naturzustand als derjenige, in welchem die Bewohner ihre authentischen, von Gott gegebenen Lebensformen bewahrt haben. Im Gegensatz dazu stehen die urbanen, multi-ethnischen Ballungszentren. Folglich ließen sich die Wurzeln der nationalen Identität nicht im politisch-kulturellen Zentrum der Hauptstadt, sondern in der ländlichen Peripherie auffinden. Der Autor konzentriert sich bei seinen Ausführungen auf eine besondere, von Ernst Cassirer ausführlich untersuchte Welterschließungsfunktion: den Mythos. Denn diese Wahrnehmungsform wird häufig mit einem engen Verhältnis zum natürlichen Ursprung der sozialen Vorstellungswelten in Verbindung gebracht. Der Autor wendet Cassirers Beobachtungen über die Wirkungsweisen und politischen Mobilisierungsfunktionen des mythischen Bewusstseins exemplarisch auf das Verhältnis von Mythos und Krieg der Serben seit Ende der 1980er Jahre an, um einige soziokulturellen Dynamiken, die mit einer mythologischen Wahrnehmung in Verbindung stehen, zu verdeutlichen. (ICI2)

In 2020, the Independent Learning-Independent Campus (MBKM) policy was socialized and implemented in various universities to achieve the Sustainable Development Goals (SDGs). This study aims to analyze the knowledge of sources of information and the implementation of MBKM and SDGS policies towards the Faculty of Social and Cultural Sciences (FISIB) of Pakuan University. This study uses quantitative methods with descriptive analysis, based on a survey. The instrument used was a questionnaire with a total sample of 1,053 students from FISIB, Pakuan University. The results of this study indicate that education in Indonesia is still oriented towards producing labor so that things that are socialized in the MBKM program so that MBKM accommodates more pragmatic educational perspectives. Students of FISIB Pakuan University have the perception that MBKM activities can improve technical and non-technical abilities that can be used in the workplace. However, this perception makes FISIB students at Pakuan University tend to choose internships/work practices and student exchanges. Meanwhile, other activities, especially philanthropic activities (building villages, humanitarian projects, independent studies, teaching assistance in education units) are less attractive. Thus, the MBKM program must be able to create a generation that has social awareness. Then, the government and universities can contextualize the SDGs in the socialization of MBKM so that students are oriented towards solving social problems, especially to achieve the SDGs.