Suchergebnisse

"Wie kann anhand der Erkenntnisse aus der wissenssoziologischen Konstruktionsanalyse eine Beschreibung auf der Ebene der subjektiven Sinnkonstitution, d.h. der wirklichkeitskonstituierenden Bewusstseinsakte vorgenommen werden? Es soll gezeigt werden, wie die empirische Analyse der Herausbildung sozialer Phänomene, im vorliegenden Fall der sozialen Konstruktion kultureller Entitäten, zurückgeführt werden kann auf allgemeine, für die Konstitution 'kultureller Differenz' relevante lebensweltliche Strukturen. Erkenntnisse aus einem qualitativen empirischen Forschungsprojekt über Interkulturalität in Arbeitswelten werden dazu verwendet, im Sinne einer Protosoziologie (Luckmann) die Konstitutionsbedingungen 'kultureller Differenz' zu beschreiben. Auf der materialen Ebene der symbolischen Konstruktion von 'Kultur' erweist sich in erster Linie die Kategorie der 'Nationalkultur' als das entscheidende Kriterium, mit dem Individuen in Interaktionen Unterscheidungen vornehmen und über die nationalkulturelle Zugehörigkeit die entsprechende kulturelle Gruppierung immer wieder neu objektivieren. Symbolisch etablierte Kulturbereiche - wie der der 'Nation' - transzendieren die Alltagswelt des Individuums (Schütz) und beinhalten diejenigen weltanschaulichen Konstrukte, mit welchen die 'Idee' der entsprechenden 'Nation' material gefestigt ist. In den analysierten Interaktionssituationen werden in der Begegnung mit dem 'Anderen' unterschiedliche Grade der 'Fremdheit' konstituiert, die in bestimmten Fällen mit der nationalkulturellen Herkunft des einzelnen in Verbindung gebracht werden. Subjektive Fremdheitserfahrungen werden über im Wissensvorrat vorhandene symbolische Konstruktionen erklärt und 'material' mit 'Sinn' versehen. Das 'Fremde' kann so 'erklärt' und im Rahmen der alltäglichen Lebenswelt symbolisch verankert werden und dementsprechend die Basis für eine Differenzierung der 'Kulturen' bilden. Für die Beschreibung der allgemeinen Konstitutionsprinzipien wird die stufenweise phänomenologische Reduktion (Husserl) als Annäherungsverfahren für die Beschreibung allgemeiner 'Mechanismen' der Konstitution 'kultureller Differenz' verwendet. Die sich empirisch abzeichnende prinzipielle 'Unvereinbarkeit der Kulturen' kann so auf allgemeine, subjektiv festgelegte Konstitutionsprinzipien zurückgeführt werden." (Autorenreferat)

Following the crackdown on the Tiananmen Square protests in 1989, the beginning of the 1990s witnessed one of the few instances in modern Chinese history of the silenced making their voices heard – through printed messages on T-shirts. Phrases and sentences in large Chinese characters were printed on the front or back of plain white short-sleeve T-shirts with statements originating from a variety of sources, including literature, rock music, pop songs, movies, cartoons, old sayingsand political slogans – or sometimes only an apparently meaningless assemblage of words. These phrases distanced the wearers from the earnest attitude that was promoted by the state, affording the wearer a sense of individual empowerment. This paper focuses on this cultural T-shirt fad of the 1990s in China and traces its rebellious origins, along with the multiple interpretations of its significance. This hermeneutic phenomenological inquiry relies on Chinese newspapers publishedat the time, as well as the researcher's own observations as a participant of this shared cultural experience. As a unisex sartorial symbol, the "cultural T-shirt" presented an open arena for both males and females, as well as a battleground over "spiritual pollution".

The 43rd UID conference, held in Genova, takes up the theme of 'Dialogues' as practice and debate on many fundamental topics in our social life, especially in these complex and not yet resolved times. The city of Genova offers the opportunity to ponder on the value of comparison and on the possibilities for the community, naturally focused on the aspects that concern us, as professors, researchers, disseminators of knowledge, or on all the possibile meanings of the discipline of representation and its dialogue with 'others', which we have broadly catalogued in three macro areas: History, Semiotics, Science / Technology. Therefore, "dialogue" as a profitable exchange based on a common language, without which it is impossible to comprehend and understand one another; and the graphic sign that connotes the conference is the precise transcription of this concept: the title 'translated' into signs, derived from the visual alphabet designed for the visual identity of the UID since 2017. There are many topics which refer to three macro sessions: - Witnessing (signs and history) - Communicating (signs and semiotics) - Experimenting (signs and sciences) Thanks to the different points of view, an exceptional resource of our disciplinary area, we want to try to outline the prevailing theoretical-operational synergies, the collaborative lines of an instrumental nature, the recent updates of the repertoires of images that attest and nourish the relations among representation, history, semiotics, sciences.

Introduction -- The civilian participants -- The normative question -- As a matter of transitional justice -- Responsibility of vulnerable participants -- Methodological issues -- The Cultural Revolution and Its Aftermath -- Introduction -- Seeds of social and political discontent -- Supremacy of the revolutionary ideal -- The need of continuing revolution -- Chairman Mao as an infallible and invincible authority -- Mass participation in the use of violence -- Violence provoked and reinforced -- Persecution and struggle against close acquaintances -- Transition after the Cultural Revolution -- Limitations of the transition -- The Complexity of Moral Responsibility: Multiple dimensions of responsibility ascription -- Different senses of responsibility ascription -- Different understandings of the essence of responsibility ascription -- Different accounts of the condition of responsibility ascription -- Two faces of responsibility ascription -- Distinction between judgment and treatment in responsibility ascription -- Two sides of responsibility ascription -- A more adequate framework of responsibility ascription -- Moral Responsibility of the Sincere Participants in Cultural Revolution: examination of peculiar cultural context as an excusing factor -- Introduction -- Cases of sincere participants -- The claims and arguments of the sincere participants -- How homogenous was the prevailing culture? -- How should we understand culture? -- Authority of the prevailing culture: should we take culture for granted? -- Cultural impediment, vulnerability and responsibility ascription -- Responsibility ascription in spite of vulnerability -- Concluding remarks -- Coercive Environment as an Excusing Factor in Responsibility Ascription: a critical assessment -- Introduction -- Cases of reluctant participants and the claims they made Information Classification: General -- Choice, coercion, and responsibility -- Fair burden, social expectation, and responsibility -- From assertion of right to self-preservation to corruption of character -- From responsibility ascription to responsibility assumption -- Concluding remarks -- The Moral Responsibility of Bystanders in the Cultural Revolution: an examination of the morality of inaction -- Introduction -- Bystanders amid political turmoil -- Bystanders in Cultural Revolution -- Distinction between action and inaction: does inaction matters morally? -- How should we understand inaction in the Cultural Revolution? -- The complexity of inaction and the difficulty of responsibility ascription -- Attribution of responsibility and assumption of responsibility -- Concluding remarks -- Conclusion: The Relationship between Human Vulnerability and Moral Responsibility -- Vulnerable participants and their predicaments -- Moral responsibility of the civilian participants -- The intricate relationship between human vulnerability and moral responsibility.

The Egyptian Government created the Egyptian Antiquities Information System (EAIS) and a Comprehensive Development Plan to help protect cultural resources in the Theban Necropolis, Luxor, Egypt. By creating a cognitive predictive model and assessing its utility in locating tombs, researchers could be aided in the understanding of why these locations were preferred by the ancient Egyptians. The cognitive evaluations used include tomb location relative to geology, slope, elevation, fractures, and religious/burial practices. A set of sensitivity surfaces was created using Geographical Information System (GIS) / statistical analysis of measured and derived environmental and cultural attributes. Analysis of fifteen sensitivity surfaces produced two viable models which could be combined with the EAIS database to help show which areas should be avoided or studied further. The most important information generated from this research is the fact that there is a lack of focus in the archaeological world concerning why tomb locations were chosen.

Overlapping and interconnected, interdisciplinary and heterogeneous, amorphous and multilayered, and deep and broad as it is, countless topics on ecoliterature make ecocriticism a comprehensive catchall term that proposes to look at a text--be it social, cultural, political, religious, or scientific--from naturalist perspectives and moves us from "the community of literature to the larger biospheric community which […] we belong to even as we are destroying it" (William Rueckert).

Objects and environments related to cultural heritage have attained an increased interest in policies for regional growth. Heritage management is then not only considered as a preservation of history but a resource and an asset for creation of attractiveness and development. In Sweden, this change is in accordance with the ongoing transformation of the national regional policy, where initiatives are delegated to the regions. The transformation is moreover, in accordance with aims in the European union, where cohesion money is directed towards the regional level. However, historically preservation of cultural heritage has been a national interest and although it formally is delegated to counties, management still is dominated by traditional values, perspectives, and methods developed for the national heritage. This paper presents a study among administrators of cultural heritage at the regional level, county antiquarians, that indicate how lack of theory, empirical examples, evaluation, as well as basic knowledge on regional development, add confusion to the debate between heritage interests and actors from industry, housing, politics, and other parts of public administration. Ambitions to develop cultural tourism and attractive housing highlight conflicts between preservation perspectives and commercial interests. While developing a language for the analyses of relations between cultural heritage and regional development, taking care of the spatial context a heritage object is located in, it is here argued for further introduction of methods of regional analysis and policy evaluation in the management of cultural heritage. Such methods and languages may improve the basis for negotiations between conflicting interests.