Abstract Based on fresh archival research this article examines the exchange of Romanizing statuary between Italy and Spain during the ventennio fascista. Between 1933 and 1943, Italy and Spain exchanged copies of Roman statues as symbolic gestures, to substantiate their claims to a shared classical heritage of 'imperial greatness'. Using press reports and documentary film excerpts the article reconstructs public events that took place in Merida, Tarragona, Palma, and Zaragoza and assesses their impact. Behind these exchanges, and public ceremonies staged on their occasion, lay the Fascist concept of romanità: an archaeologically and aesthetically charged discourse placing Late-Republican and Early-Imperial Roman heritage in the epicentre of Fascist identity politics. Through improvised public performances of romanità, classical materialities, monumental as well as spatial, were imbued with Fascist dynamics, as the past turned into the present and projected into the future. Through individual and collective performance these ceremonies embodied a primeval Fascist ideal that appeared at once spectacular and modern.
In: Vestnik Čeljabinskogo gosudarstvennogo universiteta: naučnyj žurnal = Bulletin of Chelyabinsk State University : academic periodical, Band 480, Heft 10, S. 30-37
The search for ways to solve the problem of preservation and active reproduction of the living principle in human in the modern technologized world has necessitated the need to address the philosophical heritage of prominent philosophers. The article presents the results of historical and philosophical analysis of some part of classical philosophy, substantially related to the concept of "living principle in human". The analysis of non-classical and modern philosophy will be reflected in the next article. The definition is formulated and the main features of the principle in human are outlined. It is defined that the principle in human is an internally holistic, natural being of man, an "organic whole", self-developing and characterized by internal interconnectedness and interdependence of all sides. It is a set of system-organized components of human existence, each time manifested spontaneously and reproduced in its unique, unique form.
As the final work by Ye Xiushan, one of the most famous philosophers and philosophy scholars in China, this two-volume title scrutinizes the historical development of both Chinese and Western philosophies, aiming to explore the convergence between the two philosophical traditions.Combining the historical examination and argumentation based on philosophical problematics, the two-volume set expounds the key figures and schools and critical thoughts in both Western and Chinese philosophical histories. In this first volume, the author investigates the intellectual heritage of ancient Greece and Thales of Miletus as the cradle of European philosophy, freedom in Greek philosophy, reason and negation in classical German philosophy, and the relationship between epistemology and ontology in the philosophical history, thereby illuminating the core spirit of Western philosophy and theoretical quandary facing the contemporary European philosophy.This title will appeal to scholars, students, and general readers interested in philosophical history, comparative philosophy, Chinese philosophy, and Western philosophy ranging over Greek philosophy, German classic philosophy, and contemporary continental philosophy.
Existential semiotics is a new paradigm which combines classical semiotics with continental philosophy. It does not mean a return to existentialism, albeit philosophers from Hegel and Kierkegaard to Heidegger, Jaspers and Sartre are its sources of inspiration. It introduces completely new sign categories and concepts to the field, recasting the whole of semiotics, communication and signification as integral to a transcendental art. The volume contains essays on music, the voice, silence, calligraphy, metaphysics, myth, aesthetics, entropy, cultural heritage, film, the Bible, among other subjects
"Do the ancient Greek classics of politics and philosophy arouse interest among the Chinese? The answer, according to Shadi Bartsch, is a resounding yes. Works by Plato, Aristotle, Thucydides, and to a lesser extent Cicero and Vergil, generally unknown to China during the millennia-long dynastic system, have shown themselves "good to think with" in contemporary China, both at moments of crisis and revolution, and at moments of increasing confidence and nationalism. Even as classical studies wane in Europe and America, the Chinese believe they are indispensable to an understanding of Western culture. First treated as relevant to China's problems of modernization, now more likely to be invoked in discussions of what the Chinese feel is the loss of a moral compass of contemporary Europe and the United States, the Western classics are treated as more relevant than the west has ever treated the Confucian tradition. In this book, based on her 2018 Martin Lectures given annually at Oberlin college, Shadi Bartsch aims to tell the long history of reception of classics in China. It follows an arc in time from the mid-16th century, when the Jesuits first brought classical texts to China, to the events of the tumultuous 20th century-a time of reform, revolution, and repression-and the present day. Although the book is rooted in this history, its major concern is the contemporary situation in China. Bartsch reflects on Chinese intellectual responses to a number of different "classical" topics: Athenian democracy, Plato's "noble lie," the western emphasis on Socratic rationality, the use of Leo Strauss's non-democratic interpretation of these texts, and the struggle to reappropriate the heritage of the West in favor of China's current form of government. These studies help us to see ourselves as "other," reflected in the eyes of a different culture that believes in the value of all the ancients, European and Chinese, but that is decidedly more skeptical toward the modern west"--
Part I History and Overview -- 1. Teaching Chinese in the Anglophone World: An Overview of the New Zealand Case -- 2. Chinese as a Heritage Language in New Zealand: A Historical Overview -- 3. The Teaching of Mandarin Chinese in New Zealand's Schools: Where Have We Come From? Where Are We Now? Where Are We Going? -- 4. The Journeys of the Confucius Institutes in New Zealand: The What, the Why, the How, the Challenges -- 5. Teaching Classical Chinese at New Zealand Universities: A Languacultural Perspective -- Part II Chinese as a Heritage Language -- 6. Identity and Practicality: Complex Factors Influencing Chinese Immigrant Children's Heritage Language Learning in Aotearoa New Zealand -- 7. The Role of Heritage Culture and Language Learning in Nurturing Gifted Chinese Students in New Zealand schools -- 8. Heritage Language Learners' Intercultural Communicative Competence Development and Identity Exploration in the New Zealand Secondary School Context -- 9. Identity and Investment in Chinese Language Learning: Perspectives from Dialect-Background Heritage Learners in New Zealand -- Part III Chinese Language Teachers and Teaching -- 10. Creating a Sustainable Mandarin Language Programme in an Aotearoa New Zealand primary school: Complexities and Achievement -- 11. Privileging Māori and Chinese: Translanguaging in Chinese as an Additional Language Teaching in Aotearoa New Zealand -- 12. Teaching Chinese in New Zealand Secondary Schools: What Teachers Say about Grammar Teaching? -- 13. Preservice Chinese Language Teachers' Conceptions of Assessment in New Zealand -- Jiani Yun, Mary Hill, Christine Biebricher -- 14. Chinese Language Teachers' Beliefs about Language Pedagogy in New Zealand Universities -- 15. Teaching Chinese Heritage children in New Zealand to Read Chinese Characters in a Community School through a Progressive Character Reading Method -- 16. A Think-aloud Method for Developing Pedagogies for Teaching Chinese Characters to New Zealand Tertiary Students -- Part IV Distance Learning and Study Abroad -- 17. New Zealand Learners and Chinese Tutors Co-constructing Learning/teaching Environments in Videoconferencing Session -- 18. Enhancing a Distance Chinese Teaching Course in New Zealand -- 19. Virtual Peer Mentoring for Language Teacher Professional Development: A Framework towards the Aotearoa/New Zealand Context -- 20. Virtual Study Abroad Language Programmes: An Inferior Stand-in or a Promising Opportunity? -- 21. A Sociocultural Study of Learning Strategies of New Zealand Learners of Chinese during Study Abroad -- 22. Wayfinding for Chinese Language Education Research.
The study presents an analysis of the epistolary heritage of Dmitry Belyaev (1846–1901), the resident professor of Kazan Imperial University, classical philologist and byzantologist. These precious documents are currently kept in the personal fund of professor D. Korsakov– the addressee of D. Belyaev – in the National Museum of the Republic of Tatarstan. For the first time in Russian historiography, the identified and formed complex of the sources provides information on a number of events from the scientific biography of the scholar previously little-known and sometimes virtually unreported in science. The sources under consideration allow us to clarify the circumstances of the philologist's personal life, to supplement his biography with qualitatively new characteristics. The above archival documents cast light on such an important event in the researcher's life as moving to Kazan in 1877 to work at Imperial Kazan University, identify his circle of scientific communication, and also provide information about the activities and personalities of the Faculty of History and Philology in the 1880s–1890s. Along with that, it is possible to specify some of the peculiarities of the professor's scientific work on Byzantine antiquities. The conducted research makes it accessible to rediscover the facts from the scholar's biography previously forgotten in home historical science, to carry out a more definite and accurate historical and biographical reconstruction of the life and scientific heritage of Dmitry Belyaev
The article highlights several methodological levels in the study of illusory forms of consciousness based on the heritage of German classical philosophy (Kant, Hegel) and on the materials of the works of Durkheim, Freud and Marx. The "Kantian" level involves deciphering the content of an illusory complex by isolating unconscious intellectual or social processes, the interweaving of which gives rise to the appearance of ontological connections that do not exist in reality. Such an understanding of the nature of illusory forms allows us to single out four regular stages of reflection of these phenomena: naive fetishism, its rational criticism, scientific ideology and critical theory. At the fourth stage, invisible connections are revealed, but the reason for their concealment by an illusory form remains unexplained (fetishized). The "post-Kantian" level implies the rejection of the subjective understanding of the illusory form and its understanding as a natural generation of content, which requires the rejection of the classical opposition of truth and error. The Hegelian model of absolute reality, for which all knowledge and illusions are its internal, but transient characteristics, can act here as a "methodological measure". Unlike Durkheim, for whom illusion was the eternal state of society, Freud and Marx viewed it as a transient phenomenon, focusing on the mechanisms of its formation and death, but the opposition of "society and man" characteristic of psychoanalysis did not allow revealing the "systemic secret of form". Marx partly took this step, and Durkheim's innovation consisted in revealing the reflexive nature of the connection between the fetish and its sign.
Tales of Times Now Past (Konjaku monogatari-shū, 1120s) is the most extensive Japanese didactic tales (setsuwa) compilation, a significant source for exploration of medieval Japanese culture. This tales collection consists of more than one thousand stories, in which action takes place in India, China and Japan. The text had been created by highly educated authors mostly for unsophisticated readers, and in the same time it is positioned on the intersection of different religious and literary traditions. In this paper the way how heritage of those traditions is transformed in setsuwa is considered on the example of conception of wisdom. In Konjaku monogatari-shū this conception is multicomponent, has much in common with one in the Chinese classical philosophy and determined by Buddhist world outlook, which was intrinsic for the investigated tale collection. Great variety of characters from all social groups can be described in the Tales like people, who possess the wisdom in one its aspect or another: there are not only famous sages such as Confucius and Zhuang Zhou, prominent Buddhist saints or even Gautama Buddha himself, not only sovereigns and high officials, but also common laity, men and women, children and elderly people. There is a great similarity between concept of "wisdom" in this text and the one of modern Japanese people.
The problem of social justice plays one of the central roles in modern political philosophy, and since 1970s it has been subject to vehement debate. Although social justice is a multifaceted phenomenon, distributive (economic) justice, associated with the fair distribution of goods in society, remains its most important aspect. Almost all modern theories of distributive justice follow one of the two classical ethical traditions: deontological and utilitarian. However, since the second half of the 20th century, a third ethical tradition has started to emerge — virtue ethics, whose proponents criticized both deontology and utilitarianism. The emphasis on virtue that lies at the heart of the new tradition assumes a shift in focus from a universal rule to individual decisions of a separate person. This change in perspective makes it much more difficult to use virtue ethics to construct theories of social justice. Nevertheless, such attempts are being made. Among them is the so-called capabilities approach of the American philosopher Martha Nussbaum, which has become quite widely known in the scientific community. Nussbaum has reconsidered Aristotle's philosophy, updating its key provisions for the modern world. By shifting the main focus from the category of virtue to the category of opportunity, she attempted to justify the idea of an "Aristotelian welfare state" with a high level of redistribution of goods in society. The article is devoted to the analysis of Nussbaum's concept. Having carefully considered its key tenets, D.Balashov shows that this experience of building a political and philosophical theory of justice on the basis of virtue ethics was not crowned with success. Although declared as Aristotelian in spirit, the capabilities approach in fact has a weak relation to Aristotle's teachings, which, in particular, points to the problems that modern authors face when they are trying to draw on the heritage of the distant past.
In: Vestnik Volgogradskogo Gosudarstvennogo Universiteta: naučno-teoretičeskij žurnal = Science journal of Volgograd State University. Serija 4, Istorija, regionovedenie, meždunarodnye otnošenija = History. Area studies. International relations, Heft 6, S. 377-384
Introduction. The publication is a review of a monograph by Anna-Valerie Pont, Professor of the Sorbonne, devoted to an attempt to determine the time of the disappearance of an ancient city (polis) on the material of Asia Minor. Analysis and results. There is an extensive and complex source base of research in terms of composition and quality, which includes both scanty reports of late Antique and early medieval written heritage, as well as archaeological data, among which the author legitimately highlights epigraphic material. As criteria for the extinction in the city, it is the ancient indicators of public life that have priority: the decline in the functioning of self-government institutions by urban communities, a decrease in the activity of wealthy citizens in organizing spectacles, subsidizing essential products, an increase in the specific weight of imperial bureaucratic control and local management, an increase in the influence of Christians on public processes in policies. The review indicates that the French researcher actually ignored the evolution of municipal property (the degradation of which in the chronological framework under consideration was very modest). In fact, the evolution of such estates as curiales and plebs (whose position at the time under consideration was by no means catastrophic) was also left aside. The social historical realities in the monograph are touched upon only insofar as they are related to institutional elements (the work of city councils, the implementation of magistracies, etc.). The author of the review points out that such a method of analyzing late-antique processes is outdated and goes back to the Enlightenment views on the fall of the Roman Empire. The review focuses on the legitimacy of the priority of epigraphic monuments for the disclosure of the stated topic (due to the insufficiency of narrative sources). However, consideration of the reduction in the number of such monuments at the turn of the 3rd – 4th century (compared with the times of the classical Empire) as an indicator of the extinction of the antique parameters of the policy is doubtful.
The Eurovision Song Contest is one of the worldwide biggest live media events and the world's leading broadcast of an international music competition. The countries of the European Broadcasting Union participate by sending an artist (or a group of artists) to the contest and both expert juries and the television audience of all participating countries vote in a special ranking and points system to determine the eventual winner. A substantial list of cultural economics papers empirically analyzed the voting behavior of juries (consisting of music industry professionals) and audiences to identify voting biases because of cultural and political influences on the voting bodies. Due to limited data availability, this literature suffered from having to treat the national juries as a black box even though they are composed of individuals with different demographic characteristics (age, gender, etc.) and expert backgrounds (industry managers, musicians, composers, music journalists, etc.). Our analysis benefits from utilizing new data about each individual member of the jury including their role within the jury (e.g., the chairperson) as well as about their individual votes in the ESC. Therefore, for the first time, we can disentangle the voting behavior of the juries and track the voting behavior of individual jury members. Based upon a rich dataset including personal characteristics (gender, age, career/professional background, nationality, cultural heritage, etc.) of both jury members (voters) and performing artists in the contest (voting objects), we analyze whether the increasing similarity between voter (jury member) and voting object (contest performer) correlates with upward biases in terms of awarded points. In doing so, we employ the concept of Mahalanobis distance to measure similarity and employ modern econometric regression methods to derive our results. Inter alia, we identify conditions under which the similarity of jury members with contestants leads to a pro-bias in voting (across different countries). Interestingly, the professional background of jury members also significantly influences the individual voting bias, for instance, experts with classical music backgrounds display significantly less bias than presenters of radio or television programs or music journalists. Altogether, our analysis allows us to look beyond the hitherto dominating "country X is biased for/against country Y" conclusions and track voting biases on an individual level, based on personal characteristics.
Die Inhalte der verlinkten Blogs und Blog Beiträge unterliegen in vielen Fällen keiner redaktionellen Kontrolle.
Warnung zur Verfügbarkeit
Eine dauerhafte Verfügbarkeit ist nicht garantiert und liegt vollumfänglich in den Händen der Blogbetreiber:innen. Bitte erstellen Sie sich selbständig eine Kopie falls Sie einen Blog Beitrag zitieren möchten.
Balibar print from All Grim Prints An ongoing albeit sporadic project of mine is trying to understand the systematic nature underlying the conjunctural interventions of Etienne Balibar. This semester this investigation dovetailed with a reexamination of his writings on race for a seminar on Race, Class, and Gender. With respect to the latter it seems that there are two elements that are central to Balibar's thinking of race. First, as I have already stressed in a previous post, racism has to be understood as an entire way of thinking, a mode of thought, and not, as is often the case a bias or stereotype, an aberration in thought. As Balibar writes in "Racism and Universalism, ""I think that racism is a genuine mode of thought, that is to say, a mode of connecting not only words with objects, but more profoundly words with images, in order to create concepts. Therefore to overcome racism in one's personal experience or in collective experience is not simply a matter of abandoning prejudices or opening one's eyes to reality with the possible help of science; it has to do with changing one's mode of thinking, something much more difficult." As a mode of thought racism not only defines a particular way of thinking, but one that is indexed to the immediate demands of living. When Balibar writes that racism combines misrecognition with a "will to know,' a violent desire for immediate knowledge of social relations," I understand that violent desire to have something to do with the fundamental questions of social life, who should I trust? who should I fear? who can I desire? etc. Racism promises an answer to all of these questions, one that is immediately legible, written on the body and skin. Racism is as much a way of thinking and a way of living. This is why all challenges to it threaten not just what counts as knowledge, but also what counts as politics, as collectivity, even if the collectivity in question is not divided or demarcated by race. "As feminism has progressively started to demonstrate, the issue with sexism is not, or not merely, to resist male chauvinism or to struggle against male domination: it is to have the male community destroyed from the inside. Similarly, the issue with racism, in the long run and in everyday situations, is to destroy the racist community from within, a community which is both institutional and spontaneous, based on collective privileges (many of them—but not all—imaginary) and the individual desire for knowledge."The connection between a mode of thinking and a mode of living, the order and connection of ideas and the order and connection of things, is a profoundly Spinozist. As André Tosel argues, Spinoza's thought has as its center not a hierarchy between praxis, poiesis, and theoria, as in classical thought, but their mutual implication, a way of thinking is a way of living and producing. As Tosel writes, While the ancient tradition interrogates the nature proper to humanity from the triplet poiesis, praxis, theoria, supposed to represent the hierarchy of distinctly human kinds of life, Spinoza recomposes poiesis, praxis, theoria in the unity of the same form of life. Every form of life, every bios is a specific unity of poiesis, of praxis, and theoria. Or rather, in each kind of life, in each individual body, there is a relation to other bodies in nature (poiesis), and to other bodies of the same human essence (praxis), corresponding to a modality of the existence of the mind or spirit of knowledge (theoria). (That is from Du Materialisme de Spinoza, and I still have plans to work out how Balibar and Tosel arrive at their understandings of race and citizen from Spinoza). For his part, and as I have argued before, Balibar draws a great deal of support for his thought on race from his reading of the dual foundations of the city in Proposition Thirty Seven of Part Four of the Ethics. Here is a long passage on that point from The Politics of Transindividuality. (pg. 92-93 of that book). "While Spinoza's dual foundations of the city cannot be immediately connected to base and superstructure, economics and politics, it does, however, prove useful for understanding politics, the state. Its constitutive ambiguity is not that of the tension between economics and politics, but within political belonging and individuation itself. The state, especially the modern state, which has inherited the ideal of the citizen, of a universal dimension, is always split between nation and state, between an imagined identity and a legal or institutional unity. The imagined identity, 'what makes a people a people,' crosses the same terrain as Spinoza's ingenium, in other words every nation, every nationality, is formed by an organization of the aspects that constitute collective and individual identity. Language and memory play a central role in the formation of nations. In the attempt to constitute a people, to generate a fictive identity, the nation intersects with race as the quintessential fictive ethnicity. Race and nation constantly traverse each other: modern racist organizations consider themselves to be first and foremost national organizations, protecting the purity of the nation, and the national unit and belonging is impossible without the fantasy of a common language and heritage. However, the nation is not synonymous with the state, the modern state, the state that begins with the democratic revolutions, also have an irreducible universalistic dimension, an ideal of the citizen that is not tied to national belonging. Balibar goes so far as to see this division, a division not between bourgeois man and political citizen, but between nation and state, as constitutive of modern political conflict. As Balibar writes, For my part, I consider the demarcation between democratic and liberal policies and conservative or reactionary policies today to depend essentially (if not exclusively) on attitudes towards ethnic discriminations and differences of nationality on whether pride of place is given to national belonging or emancipatory goals (the rights of man or citizen). The dual foundation constitutes two different subjects, two different transindividual individuations. The first is that of homo nationalis, the human individual defined not just through his or her specific language, but most of all, through shared customs, habits and memories. The second is the citizen defined by an open transindividual process, by rights and obligations, which exist only as a collective project that is by definition universal. These individuations coexist, constituting the conflictual basis for different individuations and different politics. National belonging, national identity, especially as it is connected to shared language, history and memory, comes close to racial identity and race, which it can never fully extricate itself from. For Balibar, race is not just a matter of a fictive unity, as a definition of belonging, but is also integral to the manner in which modern democratic societies deal with, or represent, the persistence of hierarchy and division. Hierarchy and division are always a scandal to a society organized according to the citizen, to an individuation of the citizen. There is thus also a proximity of race to class; class can always be racialized, not in the sense that it is ascribed to different races, but becomes attached to a rigid and permanent division in society. The division of mental and manual labour is inseparable from a division of society into 'mind men' and 'body men,' with all of the expected ambiguous connections to animality. Race reinscribes social divisions on divisions of the body, making social hierarchies justified and visible at the same time. Race (and the racialization of class difference) resolves the incomplete nature of the democratic revolution; it is the revival of anthropological difference in societies that have declared such differences to be null and void. As much as race plays a fundamental role as an alibi, explaining the persistence of inequality in a society that claims to be otherwise, it also plays an important role in the social imaginary, a term that is justified in terms of the Spinozist idea of the imaginary. Race is an inadequate idea of social belonging and social division. Racism is an imaginary, an inadequate idea in the full Spinozist sense of the term, it is both immediate, combining affect and imagination and fails to comprehend its causes. It offers an immediate understanding of society, a transparent account of the social divisions and conflicts mapped onto the most superficial signs of bodily or cultural difference."It seems to me that two conclusions follow from thinking about racism as an articulation of thinking and living, of knowledge and politics. First, such politics should not shy a way from the radical nature of what is at stake. Anti-racism is not just a challenge to a few lingering prejudices or biases, but to a whole way of thinking, a way of thinking that is integral to our society. (this is too long to go into here, but I am thinking also of Sylvia Wynter's "Unsettling the Coloniality of Being/Power/Truth/Freedom" and the connection she makes between knowledge and politics, between what can be known and lived). Second, this way of thinking is also a way of living. Which is to say that the reactionaries that have perceived in anti-racism an assault on their way of living, as in the case of Florida, they are right. It benefits no one to pretend that such is not the case. Although I do think that there is work to be done on this issue, to imagine what a post-racial society would look like beyond the image of integration (which was always integration to a community defined by racial exclusion). Lastly, such a society would also entail not just a transformation of race, but of national belonging, and with it, in a longer point that I cannot make now, the class basis of modern society.
The article discusses various options for the institutional construction of imperial structures, one way or another identified with the classical empire of Rome. The review covers the Roman tradition proper and the formation of successive versions of the imperial-republican complex. There are two ways of using institutional: direct and direct inheritance with predominantly vertical transfer of properties and indirect perception with predominantly horizontal transfer. The continuation of its modified existence of the Roman tradition in the form of the theocratic symphony of the Kingdom of the Romans (Βασιλεία Ῥωμαίων) in the eastern Mediterranean and Chrysalis (theocracy with a feudalized horizontal and hierarchical vertical) of the Christian Republic (Respublica Christiana) in Western Europe is considered. There are three attempts to restore the completeness of the imperial structure even within the framework of the Western European chrysalis: the successful Charlemagne, not quite successful in the form of the Holy Roman Empire, and the completely unsuccessful efforts of the Plantagenets to establish an empire in the west of the Christian Republic during the Hundred Years' War. Further variants of the already mediated reproduction of the classical Roman orders in the United Kingdom, and then in the United States, as well as in the First French Empire, are being analyzed. Other imperial projects focused on the Roman heritage are also touched upon. The experience of European integration and the EU's use of republican and imperial aspects of the Roman complex, the use of institutional models of the Christian Republic and the Carolingian Empire are discussed. Special attention is paid to the imperial component of the national political tradition. It is shown that in all the cases under consideration, the imperial component is combined with other orders from patrimonial and monarchical to modern (corporate, consociative, federal, etc.). The use of the Roman heritage is carried out in the form of direct reproduction, indirect restoration, partial copying, imitation and even simulation.
Cover -- Half Title -- Series -- Title -- Copyright -- Contents -- Notes on contributors -- Acknowledgements -- Editors' introduction: through the window again: revisiting Modernity and the Holocaust -- Part 1 Sociology after Modernity and the Holocaust -- 1 Modernity or decivilisation? Reflections on Modernity and the Holocaust Today -- 2 The sociology of modernity, the ethnography of the Holocaust: what Zygmunt Bauman knew -- Part 2 Rationality, obedience, agency -- 3 From understanding victims to victims' understanding: rationality, shame and other emotions in Modernity and the Holocaust -- 4 Warsaw Jews in the face of the Holocaust: 'trajectory' as the key concept in understanding victims' behaviour -- 5 Visual representations of modernity in documents from the Łódź Ghetto -- Part 3 Extensions and reevaluations -- 6 Reassessing Modernity and the Holocaust in the light of genocide in Bosnia -- 7 The Rwandan genocide and the multiplicity of modernity -- Part 4 'That world that was not his' - on Janina Bauman -- 8 Janina Bauman: to remain human in inhuman conditions -- 9 Janina and Zygmunt Bauman: a case study of inspiring collaboration -- 10 Reading Modernity and the Holocaust with and against Winter in the Morning -- Part 5 The legacies of Modernity and the Holocaust -- 11 Bauman, the Frankfurt School, and the tradition of enlightened catastrophism -- 12 Modernity and the Holocaust and the concentrationary universe -- Off-the-scene: an afterword -- Index.